BAP 


r^^?v^'  T?«.  -  >  T,         '  nm^V^-fi'     ■'^rw  '»»■ 


PRINCETON,    N.    J. 


Presented  by  Mr  Samuel  Agnew  of  Philadelphia,  Pa. 


g-/iciu  Coll.  on  Baptism,  No. 


S^6 


lfSb?f^f  $^//^//i^{^^c^{^ 


vr\ 


PLEA 


FOR 

INFANT  BAPTISM, 

IN  SEVEN  PARTS. 

I.  The  Standing  Authority  of  the  Old  Tes- 

tament. 

I I.  The  Grace  of  Vhe  Abruhamic  Covenant. 

III.  The  fiermuTient  sanciion  of  the  Moral 

Law, 

IV.  The   s-ciojects    and   mode   of  Christian 

V^.afHjsm. 

V.  A>\  Address  to  Anabaptists. 

VI.  y./fj  Address  to  Pcedobaptists. 
V1I-,  An  Address  to  the  Undetermintd^ 

Bv  JAMES  MILLIGAN, 

Pastor  of  the  Reformed  Presbyterian  Socicii«s  in  Ryegale, 

Topsham,  Barnet  and  Craftsbury. 

-— ^w^  *•  «■  *  •■■— — 

But  Jesus  said,  suffer  "ttle  children,  and  forbid  them  not, 
to  come  unto  me,  for  of  such  is  the  kingdom  of  heav- 
en.— John  xix.  14. 

I— ^Wi  ; 

DANVILLE: 

PRINTED  BY  EBENEZER  EATOK. 

1818. 


SALUTATION. 

To  the  candid  ChrUtian  Reader-" 
Grace  be  with  you,  raercy  and  peace  from 
God  the  Father,  and  from  the  Lord 
Jesus  Christ,  the  Son  of  the  Fa- 
ther in  truth  and  love. 


mTRODUCTIOJf^, 


I'N  sending  this  work  abroad,  the  author  is 
aWare  that  it  is  a,  contested  subject.     He  is  also  Jj^ 
^nsible  that  in  this  age,  controversy  is,  \i'\iW^x^^^ 
ny,  rather  unfashionable.     It  is  particularly  to  be 
regretted  that  defence  of  ancient  truth,   principle 
and  order  secnns  to  be  espcciaHy  decreed. 

The  religious  world  has  been,  for  a  long  time 
in  a  rsvoluiionary  state,  and  although  flections- 
mulUplyi  animosities  do,  in  some  mcusiirc  steni 
to  subside.  This  must  certainly  be  pleasing  to 
all  the  loVersof  peace.  It  is,  however,  very  nat- 
ural for  society  to  oscillate  between  cxtrenies. 

The  social  orb  has  been  for  a  considerable  lime 
rh  the  cold  regions  of  the  north.  Stcpticism  and- 
indiffi  Fence  about  principle  have  succeeded  to 
blind  zeal  and  bloody  perpecutioO. 

Those  who  used,  while  power  was  in  their 
hands,  to  be  most  active  in  nich  work  are  now  the 
most  noisy  advocates  of  forbearance,  moderatioia 
and  charity.  This  they  need  not  do,  to  dull  the 
edge  of  the  sword,  or  quench  the  vioKnce  of  the 
flume,  which  they  used  to  wield  p.nd  kindle,  bu-t 
they  wish  to  wi^rd  oft",  thereby, the  spir:tu:d  wea-- 
pons  which  the  advocates  of  truth  and  sciiptural 
order  use  against  iheir  cruzy  s)sltm!*. 

This  is   improper,  unfair  and  cowardly.     The 
best  lime  to  adjust  differences  i-mong  parties  is  a 


tV.  INTRODUCTIOI*. 

time  of  peace.  We  do  not  need,  however,  to 
charge  the  Baptist  brethren  with  these  extremes. 
They  have  never  persecuted  ;  thev  have  never 
been  remiss.  They  have  genernlly  manilested  a 
xeai  worthy  of  a  good  cause  in  promoting  the  in- 
terest of  their  society  and  in  propagating  the  pe- 
culiar tenets  of  their  sect.  For  this  they  deserve 
credit.  Let  every  one  be  fully  persuaded  in  his 
own  mind  ;  and  whatever  any  man's  hand  find* 
to  do,  Ut  him  do  it  with  all  his  might.  If  they 
are  wrong,  I  do  not  justify  them  for  that  ;  but  if 
they  are  right,  they  ought  to  be  zealous  against  all 
Cithers  who  must  on  that  supposition  be  radically 
n'  d  tuniiainentally  wrong. 

If  ihiy  are  mistaken,  and  yet  think  themselre*^ 
exclasively  correct,  they  are  consistent  in  using  all 
ihtir  2ieal  and  strttigth  in  vindicating  the  suppos- 
ed truth  and  order  which  they  defend.  At  all 
t  veins  it  must  be  considered  a  matter  of  suffi.- 
cieni  magnitude  to  engage  the  aitentioa  of  all  the 
friends  of  truth,  propriety  and  peace. 

it  is  the  importance  of  the  subject,  christian 
and  candid  reader,  that  justi&es  my  appearance  at 
your  bar.  The  cause  which  I  plead  is  the  cause 
of  the  poor  defenceless  children  of  credible  be- 
lievers. They  come  into  the  world  naked  as  well 
as  others,  and  need  as  well  as  others,  regenera- 
tion. Natural  descent  from  christian  parents 
does  not  communicate  to  them  sanctifying  grace. 
Still  if  the  great  Redeemer's  Rule  of  the  Church 
has  ordained  that  they  shall  be  covered  with  the 
skirt  of  parental  represeatation^  and  be  dandled 


INTRODUCtlOK*  V, 

on  the  knees  of  ih^  church  in  infanc)',  you  will  not 
count  mc  a  disturber  of  your  repose  while  I  plead 
their  cause. 

In  pleading  this  too,  if  it  appears  that  the  cov- 
enant charter  really  makes  such  provi'bion  for  the 
infants  of  such  as  are  members  of  the  visible 
church  that  they  are  to  be  baptised  :  then  I  shaU 
be  pleading  the  cause  not  only  of  babes,  hut  also 
of  God.  If  he  really  has  ordained  that  children 
be  members  of  the  visible  church  by  the  represen. 
tation  of  their  parents  ;  it  is  eerta'.nly  indignant 
treatment  of  Him  to  say  thai  they  shall  not. 

The  advocates  upon  the  other  side  of  the  con- 
troversy must  give  me  credit  for  honesty  of  intm- 
tion — for  vindicating  ancient  clain»s — and  the 
c^iuse  of  mercy.  They  cannot  say  that  I  have  un- 
dertaken this  suit  by  the  misrepresentation  of 
high  fee«  of  my  infant  clients.  No,  pour  things, 
they  are  mute,  and  if  concerned,  it  is  about  some- 
thing else  than  their  great  birih-right.  To  this  it 
is  true  they  have  no  right  upon  the  footing  of  the 
covenant  of  works.  By  this,  on  tlic  contrary, 
misery  and  death  have  devolved  upon  all  the  apos- 
tate family.  Hence  we  see  those  who  have  not 
sinned  after  the  similitude  of  Adam*s  transgres- 
sioD,  i»  e.  who  have  not  actually  sinned  are  liable 
to  death.  We  do,  however  humbly  presume  that 
our  great  Saviour,  has  in  hia  clemency  and  tncrcy 
revealed  a  covenant,  whereby  he  may  yet  h^vc  a 
holy  nation;  a  godly  seed.  The  b:;ptism  of  in- 
fants is  not  regeneration  :  nor  doe*  it  avail  to  the 
purifying  of  the  fltsh.  Yet  we  hope,  by  duiae 
▲  2 


Vr,  INTRODUCTlpW. 

aid,  to  prove  that  it  may  be  to  well  informed  par-: 
etjts  the  arswer  of  a  good  conscience  toward* 
God.  It  is  particularly  to  be  desired  that  this, 
controver-sy  should  bq  fairly  settled,  in  order  that 
one  great  obstacle,  may  b»  removed  which  stands; 
in  the  wsy  of  a. general  union  among  professors. 
Ther-e  are  several  causes  of  present  existing  divis-: 
ions,  which  it  is  easy  to  see,  may  vaniahv without 
any  pmUQulu?,  determination,  which  of  the  parties. 
is  now  correct.  S'ime  view  in  the  gtnei al  difTu^ 
ston  of  livangelical  light  may  be  so  clear,  absorb't 
\ng  and  cfTulgoni,  that  the  parties  m.iy  readily  and 
amicably  drop  the  dispute  about  those  which  were 
prviviously  pt^culiar.  Like  manners  and  wander-. 
ers,  who  in  the  daik  night  dispute  about  star* 
jjlimmering  through  the  clouds,  or  lightsoccasion- 
ally  gleaming  through  the  hazy  way,  when  the- 
jolting  sun  arts^s  in  his  purple  majesty  in..th<eaftt, 
the,  controversy  ends. 

But.  this  cannot  be  the  case  in  this,  dispute*. 
Either  the  infants, of  professors  must  be  consider-, 
ed  as  having,  or  not  having,  a  right  to  member^, 
ship  in  the  Church,  or  there  can  be  no  Millenial 
union.  As  the  members  of  the  churi;h  of  Christ 
are  all  not  only  triad e  of,  but  also  redeemed  by  one 
blood,  inhabited  by  one  Spirit,  and  trjavelUng  to 
one^  heavenly  country,  it  would  certainly  beagrce- 
ble  to  all  of  that  community  that  they  should  aec 
eye  to  eye  in  the  great  doctrines  and  duties  of  re- 
fcgion,  and  speak  with  the  voice  together  inahar^. 
monious,  holy  and  united  profession. 

There  is  really  bat  cni?  Lord,  p«r  faith  and<crte_ 


roTR(>f)trcTioi».  VII. 

tKiptlatn*  Why  then  are  professor*  Rot  visibly 
and  formally  united  ?  Why  do  tire  subjects  of 
one  Lord  quarrel  ?  Why  do  the  heirs  of  like  pre- 
cious faith  disagree  about  forms  i  Bodily  exer- 
cise profittfcth  little  :  Godliness  is- profitable  urto 
all  things,  having  the  promiijc  of,  the  life  that  now 
is  and  of  that  which  is  to  conr»e.  Still  it  nnust  be 
adrailted  th;it,  the  best  way  to  obtain  unity  in  prin- 
ciple and  uniforiTiify  in  practice  is  to  adhere  close- 
ly and  sirittly  to  dix'ine  instituiion.  *  To  the  law 
and  to  ihe  testimony.  If  they  speak  not  according 
to  the  word  it  is  because  there  is  no  light  in  them.* 
Isa.  vjii.  20,  Can  two  walk  together  except  they 
be  agreed.  Amos  iii.  3.  What  Christ  has  con- 
sidered of  sufEcient  importance  to  reveal,  we 
should  not  rasWiy  call  indifferent  to  believe  andi 
profess-^what  he  has  commanded,  we  ought  un- ; 
questionably  to  observe  and  do.^  If  Episcopali- 
ans, Congregationalists  and  Presbyterians  have  no 
authority  for  baptising  infants,  they  ought  candid- 
ly to  confess  their  error  and  desist  from  their 
unauthorised  practice.  Better  to  reform  than  be 
always  wrong,  and  the  sooner  reformation  is  ef- 
fected the  more  honorable  and  the  more  advan« 
tageous.  If  they  have  authority,  it  is  certainly, 
due  to. the  Baptist  brethren  that  these  other  de- 
nominations should  exhibit  their  authority,  and 
render  a  reason  for  thcifhope.  i.  e.  If  children 
are  included  in  the  new  covenant  charter,  of: 
which  baptism  is  the  visible  initiatory  teal,  let  the 
evidence  thereof  be  produced,  and  let  ftUconcerm- 
ti  give  unprejudiced  attention* 


riU,^  INTHODUCTION. 

# 

That  this  subject  mny  have  a  fair  hearing  Is 
iihc  design  of  the  following  plea  ;  and  that  it  may 
tend,  b)  the  blessing  of  God,  to  edify  Christians 
and  unite  the  Churches  Is  the  sincere  desire  and 
fervent  prayer  of 

THE  AUTHOR. 


PL  e  A 


KOR 


INFANT  BAPTlSMflfc. 


>»v 


■r^ 


IT  is  proper  in  allcontrover»1ef ,  that  the  dis- 
putants should  have  certain  first  principles  upon 
which  they  agree,  and  to  which  they  may  refer 
the  points  in  debate.  Unhappily,  however,  in 
this  dispute,  as  in  many  others  of  modern  date, 
first  principles  themselves  have  been  denied. 
Protestants  of  all  denominations  used  to  admit 
that  ihe  great  judge  in  all  theological  trials  was 
the  Spirit  of  God  speaking  in  the  scriptures  of 
the  Old  and  New  Testaments — that  the  covenant 
of  grace  was  one  and  the  same  in  all  ages,  although 
variously  dispensed. 

We  should  be  glad  if  the  sceptical  extrava- 
gance of  modern  limes  would  allow  us  still  to 
assume  these  truths  as  axioms.  But  the  case  is 
otherwise.  We  submit.  L.et  the  New  Testa- 
ment then  decide.  Let  it  be  understood,  howev- 
er, that  if  we  prove  irom  the  New  Testament  the 
divinity  and  standing  authority  of  the  Old,we 
shall  then  have  it  in  our  power  to  draw  from  that 
source  arguments  in  proof  of  our  plea,    Malhema- 


to  THE    STANDING    AUTHOKirV    OP 

tician*  frequently  refer  to  their  demonstrations,  as^ 
Well  as  to  their  primary  axioms  and  posialates. 
It  will  not  then  bs  denied  that  the  Old  1  estamcnt 
scriptures  were  gqcc  given  by  divine  iKspiration 
and  under  divine  sanction. 

If  the  Lord  did  not  speak  to  Moses  and  to  all 
the  PiOpHets,  they  mast  be  rtckontd  horrid  im- 
pnstcrs,  because  they  most  ex[,llcitly  gave  out  that 
he  did.  There  is  but  one  alternative.  If  the 
Lord  then  did  not  speak  to  Tttoses  and  the  proph- 
ets, and  by  them  to  the  Fathers,  then  Moses  must 
be  acaounted  a  greater  impostor  ilian  the  prophct- 
of  Mecca  ;  and  if  the  Lord  did  speak  to  thei», 
then  they  who  say  he  did  not  must  be  woise  than 
Mahomet  himself,  for  he  admitted  that  Moses 
was  a  prophet. 

Again — if  the  Old  Testament  writiliigs  were 
given  under  the  sanction  of  divine  authority  as  a 
rule  of  faith  and  manners,  they  must  be  allowed 
that  place  uuiil  equal  or  paramount  authority  abol- 
ish their  claim.  Did  the  Son  of  Ged,  when  in 
om-  nature,  raised  up  from  amongthc  brethren  the 
great  prophet  of  the  Church,  do  this?  Have 
the  Apostles,  endowed  with  the  Holy  Spirit  of 
Jt  sus  Christ,  done  it  ? 

Let  us  examine  thtse  pointSi  Here  we  are  a^ 
w.ire  thai  we  are  rather  doviating  from  establish- 
ed rules  of  controversy,  an-d  taking  the  [lace  of 
our  opponents.  If  we  find  the  law,  thty  should 
6i'd  the  exceptions,  or  the  repeal.  The  burden 
of  proof  rests  upon  the  affirmant.  If  thty  say 
these  writings  are  obsolete,  ihey  ought  lo  prove 


THE    OLD    TESTAMENT.  11 

it.  However,  as  we  are  enquiring  for  truth,  we  »re 
billing  not  to  stand  upon  po'rata.  We  would 
rather  labor  a  little  out  of  order  to  prove  two  neg- 
atives than  be  found  slrivmg  to  prove  one  false- 
hoed. 

The  first  text  then  we  use  to  prove  that  the  old 
Testament  scriptures  are  yet  of  standing  authori- 
ty is  John  V.  39—*'  Search  the  scriptures,  for  io 
then)  ye  think  ye  have  eternal  life,  and  they  arc 
they  which  testify  of  me."  Here  it  is  evident 
and  indisputable  that  the  scriptures  of  which  he 
here  spe.iks  are  the  scriptures  of  the  Old  Testa- 
ment. This  was  in  the  very  commencement  of 
his  ministry,  when  there  were  no  other  scriptures 
in  existence.  Now  we  would  ask  the  candid  op- 
ponent if  it  be  likely,  on  the  supposition  of  the 
truth  of  his  plea,  that  the  divine  teacher  would 
speak  in  this  msnner  of  scrij5turc*s,  the  lU'.hority 
and  utility  of  which  he  was  come  to  abolish.  It 
is  true  he  does  not  say  that  in  them  they  had  eter- 
nal  life,  but  in  them  ye  think  ye  have.  If  they 
were  wrong,  however,  in  thinking  so,  it  certainly 
would  have  b-cr  kind  to  have  corrected  their  er- 
ror, and  said— In  ever  trouble  yourselves  wiili 
these  old  writings  :  I  am  come  to  repeal  them. 
You  shall  soon  have  scriptures,  which  without 
these  superanuated  ones  will  be  sufficient.  How 
contrary  to  tliisfs  the  text  and  the  context,  v  45 — 
Po  not  think  that  I  will  accuse  you  t»  the  Father^ 
there  is  one  that  accuseth  you,  even  Rloses,  ia 
ivlK)m  ye  trust  ;  for  had  ye  believed  Moses,  j'C 
ayo.i^ld  have  beljtved  me,  for  he  wrote  of  me  ;  but 


\ 


jt,  THE   STANJilNG   AUTHORlXy  JOt 

if  ye  believe  not  his  wnilogs,  how  can  ye  believe 
my  words 7     In  like  manner  in  his  sermon  ein  ihe 
Mount,  he  says — Ma4tl>  v.  17,  Think  not  that  I 
am  come  to  destroy  the  law  and  the  prophets  ; 
I  am  not  come  to  destroy,  but  to  fulfill :  For  ver- 
ily X  say  unto  you,^ill  heaven  and  earth  shall  pass 
one  jot  or  one  tittle  shall  in  no  wise  pass  from  the 
law,  till  all  be  fulfilled.     Whosoever  therefore 
shall  break  one  of  the  least  of  these  command- 
ments and  shall  teach  men  so,  shall  be  called  the 
least  in  the  kingdom  of  heaven  ;  but  whosoever 
shall  do  and  teach  them  shall  be  called  great  in  the 
kingdom  of  heaven.     The  same  solemn  ratifica- 
tion of  the  old  testament  writings  is  pronounced 
by  the  lips  of  our  risen  Redeemer.     See  the  col- 
loquy between  him  and  the  two  disciples  travel- 
ling to  Emmaus,  Luke  xxiv.  25 — Then  he  said 
unto  them,  O  fools,  and  slow  of  heart  to  believe 
all  that  the  prophets  have  spoken,  v.  26.  Ought 
not  Christ  to  have  suffered  these  things,  and  to 
enter  into  his  glory  ?     And  beginning  at  Moses, 
and  all  the  prophets,  he  expounded  unto  them  in 
all  the  scriptures  the  things  concerning  himsfelf^ 
This  was  perfectly  in  unison  with  the  instruc- 
tion he  had  delivered  to  them  before  his  suffering. 
Now  in  the  period  between  his  resurrection  and 
ascension,  he  teaches  them  very  particularly  how 
they  arc  to  ti'ansact  the  business  of  his  kingdom 
■and  still  he  shews  the  greatest  respect  for  the  old 
testament  wrttings.     After  he   had  been  made 
known  to  them  by  breaking  bread  at  Emmaus, 
a!)d  agaia  saluted  them  in  their  evening  meeting 


THE    OLD    TF.STAMENf.  13 

;»t  Jerusalem,  he  say?,  v.  44.  Thescare  the  words 
which  I  spake  unto  you,  while  I  wis  yet  with  you, 
ihal  all  things  must  be  fulfilled  which  f.-tre  writ- 
ten in  the  law  of  Moses,  and  in  the  prophets,  ami 
in  the  Psalms,  concerning  me.  A'l  these  things 
vrere  plainly  enough  revealed  in  the  scripiure  ; 
the  only  desideratum  was,  to  have  the  mind  illu- 
minated. This  the  divir.e  teacher  supplied  ;  "  Thtu 
opened  he  their  understarid-ing,  that  they  might  un- 
derstand the  scriptures,  and  said  unto  them  »  TWas 
it  is  written,  and  thus  it  behoved  Christ  to  suffer, 
and  to  rise  from  the  dea-i  the  third  day."  You 
see  from  this  plainly  that  it  mu'^t  have  beet*  anoth- 
er than  the  divine  teacher  that  has  preached  djwn 
the  Old  Testament,  and  it  must  be  in  another  as- 
sociation than  in  the  kingdom  of  heaven,  or  chi  is- 
tian  Church  that  this  abolition  has  taken  place. 

Again.  What  do  the  Apostles  saj'  upon  this 
subject  ?  Do  they  say  that,  being  appointed  to  es- 
tablish the  church  upon  the  New  Testament  plan, 
they  deny  the  authority  of  the  Old  Tesi-nent 
9c/-iptures  ?  No  ;  on  the  contrary,  they  quote 
them  and  submit  what  they  say  to  be  tried  by 
them.  They  recommend  the  individuals  and 
Churches  which  searched  these  venerable  docu- 
ments and  put  their  doctrines  to  the  test  of  Old 
Testament  authority.  Turn  your  attention  to  a 
few  of  the  many  instances  which  might  be  adduc- 
ed in  proof  of  this  fact.  Acts  xvii.  11— These 
were  more  noble  than  those  ia  Thessalonica^  in 
that  they  received  the  word  with  all  readiness  af 
mind,  and  s«ar6hed  the  scriptuies  daily,  whether 
B 


14  THE    STANDING    AWTHORITY    Of 

these  things  were  so.  Here  again,  \re  have  the 
old  tcftament  writings  called  by  their  approptiate 
epithet,  the  scriptures,  and  the  Berean  believers 
honoured  for  their  diligent  attention  to  the  in- 
struction contained  in  them.  Yea,  they  are  more 
noble  than  the  believers  in  Thessalonica,  because 
they  compared  the  verbalinstruction  of  the  Apos- 
tles, whose  word  they  received,  with  the  written 
authoritative  docu;nents  of  the  Old  Testatuent. 
It  must  not  be  overlooked,  that  the  teacher  here 
was  the  Aposile  of  the  Gentiles,  and  althoujh  he 
preached  in  the  synagogue  both  here  and  atThes- 
salonica,  yet  he  had  Gtrniile  auditors,  for  ladies  of 
honorable  rank,  who  were  Greeks,  and  of  men  not 
a  few,  believed.  AL  this,  however,  was  perfectly 
natural  and  consistent,  for  he  reasoned  out  of  the 
scriptures,  and  therefore  allowed  and  invited  all 
his  auditors,  of  course,  to  have  their  bibles,  and 
search  daily  ftom  these  authentic  and  divine 
writings  of  the  Oid  Testament,  whether  or  not 
his  reaso'.iii)g  was  fair.  He  wished  to  urge  upon 
them  no  article  of  faith,  nor  rule  of  prtcticc  v/hich 
did  cot  accord  with.God's  consistent  word. 

The  next  passage  to  which  we  solicit  the  candid 
reader^s  attention  is  in  1  Cor.  ix.  In  that  chapter, 
and  indeed  in  a  great  part  of  the  epistles  addres- 
sed to  the  Corinthians  there  is  some  obscurity  a- 
bout  the  particular  bearing  of  the  Apostle's  rea- 
soning, because  we  have  not  the  other  side  of  the 
correspondence  ;  still,  there  is  no  obscurity  as  to 
his  opinion  touching  the  point  in  hand.  He  is  ia 
the  b&gianin^  of  this  chapter  pleading  the  light 


TJSE    OLB    TESTAMENT.  15 

which  he  and  Barrabas  had  to  remuneration  or 
support  in  ihtir  ministerial  labors,  and  after  hav- 
ing reasoned  from  common  principles  of  justice, 
he  appeals  to  still  higher  authority,  *'  Say  I  these 
things  as  a  man,  or  siiyeth  not  the  law  the  .samt 
also.  9<  For  it  is  written,  thou  shuU  Dot  muzzle 
the  mouth  of  the  ox  that  treadcih  out  the  corn  : 
Doih  God  take  care  for  oxen  ?  or  saith  he  it  alio- 
grtbcr  for  our  sakes  ?  For  our  sakcs  no  doubt 
this  is  written."  Here  you  see  the  apostle  estab- 
lishes Old  Testament  aochoriiy  and  utility,  not 
only  to  us  as  well  as  Old  Testament  siiinis,  but 
also  that  it  is  particularly  useful  to  us. 

I  providentially  glance  upon  another  pas^a^e?, 
Eph.  li.  20.  And  are  built  upon  the  f"oundati(va 
of  the  Apostles  and  Prophets,  Jesus  Christ  him- 
self being  the  chief  corner  stone.  In  all  things 
He  must  have  the  pre-eminence.  If  the  writer 
then  had  any  design  in  the  arrangement,  the  proph- 
ets are  nearest  him  who  was  before  Abrahym, 
However,  here  the  Church  is  considered  undtr 
the  notion  of  a  temple  or  holy  building,  to  be  a 
habitation  of  God  by  the  Spirit.  Upon  what  is 
this  building  founded  ?  Upon  the  Apostles  j 
what  does  this  mean  ?  Is  it  not  that  ihcy  believed 
their  words,  an^  obeyed  their  inspired  precepts 
and  example  ?  Well,  but  the  Church  is  built  up* 
on  the  prophets  also  ;  and  so  it  is  evident  that, 
whatever  he  the  faith  of  modern  Churches  res- 
pecting the  Old  Testament,  primitive  Christians 
believed  it,  and  endeavored  to  obey  it.  1  he  A- 
posilcs  put  the  prophets  upon  a  par  with  them- 


16.  THE    3TANPIMG    AUTH-ORl'?if    Q? 

selves.  That  they  were  quickened  by  the  Spirit,, 
and  were  new  creatures,  by  the  grace  of  Christ, 
did  not  divrrt  their  atteniioa  from  th^  law  oi 
Ghri&t.  They  knew  that  the  testimony  of  Jesus. 
was  the  spirit  of  prophecy,  and  therefore  to  that 
spirit  and  testimony  they  would  give  diligent  heed* 
By  this  meaas  they  who  had  beea  waiting  to  see 
tfce  iccompKihment  of  their  prophecies,  were 
^ati^ed,  an<i>  the  astonished  beholders  of  all  these 
recent-  events,  were  no  less  grati  lied  and  confirmed 
m  beholding  tkali  all  thesd  things  had  beeqt  fore<>^ 
told. 

We  have  seen  transiently  what  was  the  faith  o£ 
the  apostles  and  the  churches  immedia<ely  planted 
by  ihcir  hands  upon  this  important  point.  Let  us; 
aow  see  what  the  faith  of  those  was,  unto  whontv 
they  committed  the  trust  of  building  on  the  edifice 
which  they  foanded.  Timothy  was  by  descent 
partly  Jewish,  partly  Grecian,  V.  e.  a  Greek  was 
his  fathec,  and  a  Jew  was  his  mother.  He  was, 
ordained  by  the  laying  on  of  the  hands  of  the  pres- 
bytery, a  minister  of  Christ,  He  was  left  by  the 
apostle  Paul  at  Ephesits,  that  he  might  charge 
some  tliat  they  should  teach  no  other  doctrine. 
He  rectivcs  very  particular  charge  to  be  choice  o£ 
the  characters,  wliom  he  might  be  instrumental  of 
inductiug  into  the  ministerial  cffice.  *'  The  same 
commit  ihca  to  r.jithfal  men,  who  shall  be  ablt  to 
teach  others  ;dso."  What  then  was  his  faith  up- 
on this  subject?  The  apostle  tfells  us  that  it  was 
the  same  which  dwelt  first  in  his  grandmother 
i.ois  and  mother  Eunice^  ii.  Tim.  1,  S.     His  fc-^ 


THE    OLD    TESTAMENT.  17 

male  predecessors  were  careful  to  instruct  him  in 
the  doctrines  of  salvation  early,  and  their  labour 
was  blessed.  They  not  only  instructed  a  pupil  for 
heaven,  but  they  educated  an  evangelist  who  was 
to  conduct  others  thithijr.  V/hat  was  the  su- 
preme standard  of  their  faith  and  system  of  relig- 
ious instruction?  Why,  truly  the  scriptures, 
ii.  Tim.  iii.  15,  And  that  from  a  thild  thou 
hast  known  the  holy  3cri[)tures,  tvhich  are  able  to 
make  lUee  wise  inf>  salvation.  The  Apostle  ia 
that  chapter  seems  to  have  had  a  very  vivid  pic- 
ture of  present  timfjs.  before  him.  This  know, 
eajs  he,  that  in  the  bsttlays,  perilous  times  shaU 
come  ;  men  sh^dl  be  lovers  of  their  own  selves, 
covetous,  boasters,  proud,  blasphemers.  2,  13, 
But  evil  men  and  seducers  shall  wax  worse  acd 
worse,  deceiving  and  being  deceived.  14.  But 
continue  thou  in  the  things  which  thou  hastlearti- 
ed,  and  hast  been  assured  of,  knowing  of  whom 
thou  hast  learned  them.  ^  Seducers  and  heretics 
are  generally  first  deceived  themselves.  'I'his 
does  not  excuse  them.  It  is  always  a  very  sus- 
picious character,  that  would  have  men  renounce 
the  religious  principles,  in  which  they  have  been 
taught.  It  ought  not  to  be  done  without  serious 
and  candid  examination.  It  is  admitted  that  a 
doctrine  is  not  true,  because  my  forefathers  be- 
lieved it  and  taught  it  to  me  ;  but  it  is  also  true, 
that  it  is  not  therefore  false,  and  it  argues  a  very 
base  and  ungrateful  mind,  to  renounce,  without 
careful  investigation,  the  principles, which  pious 

and  witnessing  ancestors   believed  and  perhapa  . 
B  2 


13,  THE    S.TANDI,Na    AUTIiORlTY    OF 

sealed  wlih  their  blood.  Tlose  who  are  them-, 
selvas  UQsteadfast  and  wavering,  and  who  wish  to, 
influence  spirits  akin  to  ihennsclves,  naay  do  so ;. 
but  those  who  desire,  to  say,  let  us  go  oa  to  per-, 
ftciica  in  Snishiog  a  testinnony,  will  not  cast  away,- 
the  liihors  and  attainments  of  anqient  tinncs,  until, 
they  have,  better  to  put  in  their  room  ;  or  until, 
they  c,onii(inse  the.  p-st,  with  well  digested  addi». 
tionSvani),endmenls  and  improvements*,  Buttso  it; 
i« — lOae.na^n  is  famous  for  saying,  hold  fast  the< 
foroi .  of .  sout)d  VTords,.  ag,d,  another  for  crying. 
do\yn. creeds  and  confessions  ;-rone  for  lifiiug  up?, 
his.ase  against  the  thicktrees  to  prepare  materi- . 
als  for, the. temple  of  truth  ;  another  for  going  a... 
gainst  the  same  magnificent  fabric,  with  axes  and 
hammers  to  destroy  the  carved  work* 

We. must  not,  however,  make  them  worse. tha:x 
ihey  arc.  It  is  not  that  iheir  followers  should, 
have  no  professional  lodging  xjr  creed  at  all  ;  but,, 
it  is  that  they  may  not  have  one  30  high,  so  luflii-,. 
aous,  as  ancient  mansions^  Like  the  very  wise, 
and  synnpathctic.Tartar,  livirg  in  his  cell,  his  door, 
and  chimney  all  the  sunje,  when  he  heaia  of  two. 
story  houses,  he  pities  ihe  folk  that  arc  so  scares. 
*f  ground  that  ihey  must  build  houaes  in  the  air* 
In  general  you  will  Snd  those  reformtis,ihat  want, 
io.,  destroy,  ail  confessions  and  forms  cf  sound, 
wcrd»>  making  such  as  the  following  their  confes- 
sion,: :  Aft.  1. — Thtte  should  be  no.confessioa^ 
of  faith  but  the  scriptures.  2.— Christ  died  for 
sU  men,  to  open  a  way  for  the  salvation  of  all  who. 
A-.iU  repejit  aafl  believe..  3 — If  any  should  net. 


THE    OLD    TESTAMENT.  19. 

agree  with  ihe  tbregoiiig  confession  he  may  unite, 
with  us,  if  he  comes  possessed  of  a  thrittian  spir- 
it, i.  e.  be  friendly  towards  us  in  our  loose  way, 
Sugh  are  aUvavs  very  much  opposed  to  rational' 
deductioDs,  if  they  militate  against  their  favorite 
opiqions  ;  but  haye. no  oJ>jcci!ons  to  iufer,  perhaps, 
sometimes  wreck,  ipference,  and  wrest  scripture, 
f-\>rge  terms  aodi^'^ufacture  logic  iu.  order  to 
carry  a  poicj^  Upon  such  novices,  however,  the. 
evangelist  m^jst  not  spt-cdi'y  lay  his  hand.  They^ 
aiejike  Jannes  and  Jambres,  who  withstood  Mo- 
ses.. So  do  they  also  resist  the  truth,  mtn.  of 
corrupt  minds,  reprobate  coBcernjng  the  faith.— «. 
14.  Tia>.  iii.  8. 

In  like  manner,  Paul  exhorts  Titus,  when  em.- 
ployed  ia  furnishing  the  churches  with  proper 
teachers.  Thus  they  are  described  as — -'*  Hold- 
ing fast  the  faithful  word  as  he  hath  been  taught, 
that  he.  may  be  able  by  sound  docUiDe,  both  to^ 
exhort  and  .  to  coiivince  th«  gainsaycrs." — Tltu* 
1,9.  Now  what  was  that  faithful  word  ia  which 
they  had  been  taught  ?  I .  do  not  say  that  it  has, 
no  reference  to  the  New  Testament,  but  if  it  ex- 
cludes the  Old,  it.  would  be  well  to  proTe,  ai  well 
as  to  say  k.  It  mu&t  be  remarked  too  that  there . 
are  elders  who  are  spoken  of*.  Nor  are  we  to 
suppose  that  .Paul  in  all  this  wasi  judaizing  frond 
the  prejudice  of  his  own  education.  No;  he 
charges  them  against  giving  heed  ta  Jewish  fa* 
blcs  and  commandments  of  men,  that  turn  from . 
the  truth,  v.  14.  These  two  epistles  may  be 
coQs.ideicd  as  lessQQs  apostoUc»l  and  diyiD&>^^ad»- 


-.20  THE    StAN^DISC    AUTHORITY    OF 

dressed  to  the  teachers  of  the  Church  in  every  age, 
«ncl  if  there  be  any  thing  in  them  which  so  much  as 
ijupVies  disrespect  to  the  authority  of  the  Old  Tes- 
tament scriptures,  I  really  cannot  see  it.  I  do  not 
think  Timothy  or  Titus  did,  and  I  question  very 
much  if  Paul  intended  it.  But  the  subject  is 
I'aiher  Eolemn,  and  we  are  all  so  fallible  in  our 
i'Klgments,  that  there  shou'd  be  great  allowance, 
if  men  would  iceep  in  any  bounds  ;  but  when  men 
will  cry  and  cut  thentiselves  with  knives,  saying, 
Eaal  save  us,  what  can  we  do  but  say  '  cry  aloud.' 

"What  are  we  to  say  on  the  epistle  to  the  He- 
brews ? 

This  is  by  all  considered  the  great  bond  which 
visibly  connects  the  Old  and  New  Testament 
writings.  Mark  its  beginningr  God,  who  at  sun- 
dry times  and  in  divers  manners,  spake  unto  the 
prophets,  hath  in  these  latter  days  spoken  to  us  by 
h'n  own  Son.  Heb.  i;  1,2.  Although  the  scrip- 
tures were  given  at  difl'erent  times,  and  in  divers 
manners,  still  it  was  God  that  spoke,  perfectly  cor- 
roborating what  we  ought  to  have  noticed  before 
it  the  16th  verse  of  Timothy  iii.  All  scripture  is 
given  by  inspiration  ef  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction  and  instruc-^ 
tion  in  righteousness,  that  the  naan  of  God  may- 
be perfect,  thoroughly  furnished  unto  all  good 
Works,  In  the  most  of  Paul's  epistles  he  asserts 
his  Apostolic  authority,  but  in  this  he  is  reason- 
ing with  those  who  kelieve  the  Old  Testament 
scriptures,  and  therefore  hfe  immediately  joins 
issue  with  those  in  proving  the  divinity  of  Jesus. 


XEK    OLQ    TEST^IflENT';.  2t 

His  eminence  as  a  teacher  ahova  Moses^  as.  a 
priest  above  Aaron,  as  a  king  above  David.  H& 
is  Lord  of  ihe  house,  and  so  above  all  the  buiidcra 
and  above  the  house  itself.  Note,  we  say,  he 
proves  all  these  from  the  OJcl  Testament  scripluresy 
and  could  ihe  Apostle  reason  from  a  book  whess 
authority  hs,  or  any  partaking  of  the  sanne  spirit, 
with  which  he  was  endowed,  would  deny  ?  Yea, 
he  proves,  particularly  by  a  citation  from  the  xxxl 
of  Jer.  that  God  wou'd.  ratify  a  new  covenant 
with  them.  Not  new  as  to  its  substance,  as  we 
design  afterwards,  to  shew,  but  in  the  mode  of  its. 
application,  being  more  eminently  inward.  He 
would  write  his  law  on  thek  heart.  He  would 
be  their  God  and  they  should  be  his  people  indee4% 
and  in  truth  !.  For  unto  us  was  the  gospel  preach-- 
ed,  as  well  as  unto  them.  Heb.  iv.2.  If  it  be 
thought  necessary  we  can  shew  that  James  and 
Peter  speak  in  the  same  style  about  the  old  Tes- 
tament scriptures,  that  we  have  seen  Jesus,  Luke, 
and  Paul  do.  Jas.  ii.  23.  And  the  scripture  was 
fulfilled,  which  saith — "  Abraham  believed  Godj, 
and  it  was  imputed  to  him  for  righteousness,  and; 
he  was  called  the  friend  of  God." 

What  scripture  is  this  which  Jas.  quotes  with 
suchresp  ect  ?  The  first  assertion  is  found  in  the 
boolcof  the  Old  Testament..  Gen.  v.  6.  The  sec- 
ond is  found  in.  a  book  which,  if  any  of  the  old 
Testament  writings  should  be  considered  obsolete, 
it  should,  viz,  2  Chron.  xx.  7.  Ytt  from  both  of. 
these  ancient  books  the  apostle  James  quotes  and. 
sallsihem  scripture, and  that  to  prove  a coctiine  at. 


22  THE    STANDING    AUTHORIXY   OF 

once  evangelical  and  practical.  Jus.  iv.  5.  la 
citing  apestoiic  authority  for  the  Old  Testan^ent 
kCriptures,  Wt  must  not  altogethtr  neglect  Peter. 
Hear  then  what  he  says,  rt-lerrinsr  to  Isa.  xxviii. 
16.  and  Psal.  cxviii.  22,  —  Wherefore  also  it  is 
contained  inihtt  scripture  ;  Behold  I  lay  in  Zion 
a  chief  corner  stone,  elect  precious,  acd  he  that 
belitveih  on  him  shall  not  be  confeundecl.  Unto 
j'ou  then  which  believe  he  is  precious  :  but  unto 
them  which  be  disobedient,  the  stone  which  the 
builders  disallowed,  the  same  is  made  the  head  of 
the  corner,  and  a  storte  of  stumbling  and  a  rock  of 
effence,  even  to  them  which  stumble  at  the  word^ 
being  disobedient.  1  Pet.  ii.  6,  7,  8.  In  the  iii. 
chap.  12  V.  he  quotes  also  from  Psalm  xxxiv.  15. 
For  the  eyes  of  the  Lord  are  over  the  righteous, 
and  his  ears  are  open  to  their  prayers;  but  the^ 
faice  of  tfieLord  is  against  then\  that  do  evil.  He 
expressly  declares  that  the  same  spirit  by  which 
these  elect  strangers  were  quickened,  preached  by 
N  oah  to  the  disobedient  Antedeluvians,  whose 
spirits  were  now  in  prison,  v.  18,  19,  20.  He 
calls  the  Old  Testament  administration  and  scrip- 
tures the  gospel,  chap.  iv.  6 — "For,  for  this  cause 
W^s  the  gospel  preached  unto  them  also  that  are 
deacl,  that  they  i[night  be  judged  accordingto  mea 
in  the  flesh",  but  live  according  to  God  in  the  spir- 
it." This  passage  contains  a  mass  of  information 
and  proof  of  our  plea.  He  is  encour.'-.ging  the 
believers'  of  his  oV.  n  lime  to  patience  and  christian 
fortitude  under  the  sore  persecutions  and  fiery 
trials  of  their  time.     1.  From  the  example  »f 


THE    OLD    TESTAMENT.  25 

Christ.  2.  From  the  example  of  ancient  saints, 
long  since  deceased.  *'  That  they  might  be  judg- 
ed &c.  3.  From  the  circumstance  that  they  had 
not  only  the  external  gospeVbut  also  the  internal 
administration  thereof  by  the  spirit.  Again,  ia 
the  2d  epistle  Ist  chapter  1^  v.  he  refers  to  the 
glorious  display  of  Christ's  divinity,  which  was 
made  on  the  mount  of  transfiguration,  assuring 
them  that  the  gospel  was  not  a  human  device. 
*'  For  we  have  not  followed  cunningly  devised  fa- 
bles, when  we  made  known  wnto  you  the  power 
and  coming  of  our  Lord  Jesus  Christ ;  but  were 
eye-witnesses  of  his  majtsty.  17.  For  he  receiv- 
ed from  God  the  Father,  honor  and  glory,  when 
thtrL'  came  such  a  voice  from  the  excellent  glory, 
This  is  my  beloved  Son,  in  whom  I  am  well  pleas- 
ed. And  this  voice  which  came  from  heaven,  we 
heard,  when  we  were  with  him  on  the  holy  mount.' 
This  was  certainly  very  high  authority— an  Apos- 
tle declaring  that  he  was  an  eye  and  an  ear  wit- 
ness of  the  majesty  and  glory  of  the  Saviour. 
There  is  authority  yet  higher,  or  evidence  yet 
more  sure,  vie.  the  writings  of  the  Old  Testament 
prophets.  We  must  give  attention  to  it.  It  is  a 
light  to  direct  us  until  we  pass  through  the  dark 
defiles  of  this  nocturn;d  state.  VV^e  are  not  wrest- 
ing it  from  its  proper  use  by  so  doing,  for  it  never 
was  fle»if;ned  only  for  temporary  and  partial  sp- 
plirution,  and  a  reason  and  proof  is  assigned,  (hat 
it  was  fjivinely  inspired.  19.  We  have  a  more 
snre  w)i  '  of  proj/hecw  whevaunto  yi;  ido, well  that 
ye  take  heed  as  unto  a  light  that  shineth.  ipadark 


54  TBC   STA^NDING    AUTHORITT    QS 

place,  until  the  day  dawn,  and  the  day-star  arise 
in  your  hearts ;  knowing  this  first,  that  no  prophe- 
cy of  the  scripture  is  of  any  private  interpretation. 
For  the  prophecy  cam*  not  in  old  time  by  the  will 
of  man  ;  but  iioiy  men  of  God  spalce  as  they  were 
■moved  by  the  Holy  Ghost.  He  foretells  the  fact, 
■however,  wiiich  makes  all  thi-s  reasoning  necessa- 
ry, vi'2.  that  there  would  be  false  teachers  in  New 
Testament  limes,  as  there  had  been  false  prophets 
in  the  Old,  who,  thotigh  they  should  seem  to  be 
reformed  by  the  knowledge  of  Christ,  would  after- 
wards turn  from  the  holy  commandment  that  was 
delivered  unto  them,  for  it  is  happened  unto  them 
according  to  the  true  proverb  j  The  dog  is  turn- 
td  to  his  vomit  again,  and  the  sow  that  was  wash- 
ed to  her  wallowing  in  the  mire.  Thus  it  must 
be  more  tiian  obvious,  that  they  who  deny  the  au- 
thority of  the  Old  Testament  scriptures  to  serve 
an  end,  have  liot  done  denying  ;  they  must  deny 
the  New  also,  and  then  they  will  rank  anaong  de- 
ists at  once,  and  neither  deceive  their  votaries  nor 
pester  their  opponents  with  proving  those  things 
which  ought  among  professors  to  be  acknowledg- 
ed facts,  and  principles  admitted.  However, 
they  do  good  ;  their  <:onduct  is  a  fulfilment  of 
prophecy,  and  will  help  to  confirm  the  laiih  of 
God^s  chosen.  Jade,  while  he  exhorts  to  con- 
tend earnestly  for  the  faith  once  delivered  to  the 
saints,  describes  those  of  another  character. 
Enoch  also,  the  seventh  from  Adam,  prophecicd 
of  them.  Jude  v.  4 — 14.  So  also  John,  in  Kevc- 
Utioas  xxii.  19.    If  any  man  shall  take  away  froiv. 


THE     OLD    TESTAMENT. 


the  words  of  the  book  of  this  prophecy,  God  shall 
take  away  his  part  out  of  the  l)ook  of  hfe  j<Rtl  out 
of  the  holy  city,  and  from  the  things  which  are 
written  in  this  book. 

It  must  now  be  remembered  that  unless  our 
opponents  overthrow  all  the  fon-going  reasons, 
we  will  afterwards  in  the  subsequent  parts  of  this 
pica,  take  it  for  granted  that  Christ  did  not  come 
to  destroy  the  law  and  the  prophets,  and  that  al- 
though the  Spirit  was  sent  to  take  of  the  things 
that  are  Christ's  and  shew  them  to  his  people,  to 
make  them  new  creatures  in  him,  it  is  not  l>v 
making  them  to  be  without  law,  but  putting  the 
h*"w  into  their  inward  parts,  and  writing  it  in  their 
hearts.  He  will  be  their  God  in  covenant  to  save 
them,  and  they  shall  be  his  people  to  love,  fear 
and  serve  him  forever. 

From  the  discussion  of  this  part,  we  may  learn, 
First.  In  what  order  the  scripture  should  be  read. 
Second.  The  desperate  n  \ture  of  the  cause,  and 
the  dangerous  character  of  the  system  which  re- 
jects the  Old  Testament  scriptures.  Third. 
The  manaer  of  righilj  understanding  the  scrip- 
tures. 

There  is,  you  will  at  once  perceive,  an  admirable 
wisdom  in  the  arrangement  of  the  word  of  God, 
That  which  we  see  around  us  is  accounted  for. 
Natural  and  moral  phenomena  are  explained  and 
connected.  The  hittorjr  of  the  creation  of  alt 
tilings — the  fall  of  man — the  dispersion  of  the 
aboriginal  tribes — the  catastrophe  which  brought 
men  ngaio  within  a  narrovr  circle,  and  left  such 
C 


26  THE    STANDING    AUTHORITY    C? 

permanent  vestiges  of  wniversal  devastation,  are 
all  matters  of  such  general  interest  and  enquiry 
as  every  liberal  and  curious  mind  will  want  to  un- 
derstand ;  and  how  ar.e  they  lo  know  satisfactorilj' 
these  things  if  they  do  not  pay  early  attention  to 
the  documents  provided  by  the  ancient  of  days, 
who  is  the  same. in  all  the  vicibsiludes  of  man, 
and  of  nature  ? 

The  spirit  which  vilipends  these  sacred  relicts 
of  antiquity,  is  not  only  irreligious,  but  also  bar- 
barous. Akin  to  this  was  the  genius  which  des- 
troyed the  Alexandrian  library.  The  Mahome- 
tan did  not  deny  the  ancient  excellency  of  the 
scriptures,  but  they  v/ere  so  completely,  ido'.a- 
trously  and  exclusively  attached  lo  the  Alcoran, 
that  no  other  book,  human  or  divine,  of  more  an- 
cient date,  was  considered  useful.  The  trial  was 
short,  and  the  sentence  to  the  flumes.  Either  this 
book  contains  the  same  of  the  Koran,  or  some- 
thing different  :  if  the  former,  i:  is  useless  j  if  the 
latter,  it  is  dangerous. 

The  same  spirit  of  illiberality  and  barbarity 
prevailed  in  the  dark  ages  of  reigning  popery, 
when  enthusiastic  professors  washed  out  the  ink 
cf  many  ancient  volumes  of  interesting  matter, 
and  wrote  upon  the  washen  parchments  the  lives 
of  their  saints. 

This  view  of  the  standisg  authority  of  the  Old 
1  estament  does  not  establish  the  ancient  ritua-l, 
in  its  literal  observance,  but  in  its  spirit  and  evan- 
gelical import  as  expounded  by  the  New  Testa- 
nient.     It  seems  indeed  almost  incredible  how 


THE    OLD    TESTAMENT.  27 

any  person  can  draw  such  an  inference,  seeing  the 
inspired  man  who  were  most  active  and  instru- 
mental in  abrogating  the  observation  of  the  one, 
were  also  zealous  in  establishing  the  authority  of 
ihe  other.  The  fair  conclUsioB  to  be  drawn,  is,  that 
the  scripture  is  all  of  divine  inspiration,  and  is  re- 
tained and  preserved  for  the  important  purpose  of 
general  edification,  but  thiit  every  part  of  it  is  to 
be  taken  and  viewed  in  conncciion  with  every  oth- 
er, and  so  used  for  the  particular  end  designed* 
The  typical,  legal  and  prophetical  parts  of  sci  iptur e 
were  in  some  sense  particularly  useful  to  those 
who  lived  whca  they  were  first  given.  They  h.id 
then  DO  other  scriptures,  and  no'  doubt  GuU'i 
chosen  had  their  eyes  opened  to  lel^uld  the  win- 
ders of  his  law,  and  soil  was  found  perfect  lo 
conrert  and  edify  the  soul.  They  are  particular- 
ly useful  to  us  in  another  point  of  view.  We 
see  their  accomplishment  In  the  writings  ef  the 
New  Testament  in  the  history  of  the  nations  and 
of  the  Church,  and  so  upon  us  the  ends  of  the 
world  of  divine  iHumination  have  met.  What 
then  must  be  our  portion,  if  in  the  beam  of  such 
objective  light,  we  are  found  subjectively  and 
practically  in  darkness.  JLet  us  then  read  all  the 
scriptures  humbly,  thankfully,  belicvingly  and 
obediently.  The  first  of  these  sentimtnis  should 
be  inspired  and  cherished,  by  a  sense  not  only  of 
the  inadequacy  of  natural  reason  to  discover  sav- 
ing truth,  but  also  of  the  necessity  when  a  revela- 
tion is  made,  of  enjoying  the  operation  of  the 
Spirit,  to  open  our  benighted  eyes  to  behold  the 


28  THE    STANDING    AUTHORITY    OF 

light  of  the  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ.  How  thankful  should  we 
be  that  we  enjoy  such  means.  Mysteries  which 
were  hid  frqm  the  foundation  of  the  v^orld  have 
been  revtaled.  If  they  are  hid  it  is  to  the  lost, 
whose  e\es  ihe  god  of  this  world  has  closed.  If 
ihise  art  a  stumbling  block  to  the  Jew,  and  foolish- 
re»s  to  ihe  (ireek,  they  are  the  wisdom  of  God  to 
the  salvation  of  thenri  that  believe.  Thanks  then 
be  to  God  "for  hi&  unspeakable  gift."  The  faith 
with  which  all  the  scriptures  should  he  read,  res- 
pects more  than  the  verity  and  authenticity  of  the 
scriptures,  viz.  the  divinity  of  their  subject,  who 
is  Jesus  Christ,  of  whom  Mosts  and  the  Prophets, 
and  the  Psalms  all  spake.  His  character  and 
achievemen's  are  revealed  to  our  faith  j  himself 
and  salvation  to  our  reception.  By  him  we  be- 
come sons  of  God,  and  heirs  of  eternal  Uf?, 

Shall  we  not  then,  as  redeemed  with  the  pre- 
c-ious  blood  of  Christ,  study  to  honour  him,  in  all 
relations  aud  stations  of  life,  being  steadfast,  un- 
nioveable,  always  abounding  in  the  work  of  the 
Lord,  knowing  that  our  labor  shall  not  be  in  vain 
in  the  Lord. 

JVIay  the  spread  of  the  bible  in  its  letter  be  ac- 
companied with  a  difl'usion  of  its  spirit  and  pow» 
er,  that  so  its  principles  may  be  accurately  knowi), 
its  sanctifying  influence  in  the  heart  be  felt,  and 
its  anitlioraiing  influence  on  society  be  universal- 
ly seent  To  this  wish  and  prayer,  we  have  no 
doubt  every  Christian  will  cordially  subscribe  his 
assent,  and  devoutly  affix  his — AMEN. 


On  the  Co'Dcnant  ivitb  Abraham, 
PART  II. 

^1JE  have  only  a  %'cry  succinct  account  of  the 
nature  of  the  divine  dispensation  with  adult  or 
infant  man  in  the  Antedeluvian  age  and  in  the 
subdeluvian  until  the  days  of  Abrahan),  who  is 
called  the  father  of  the  faithful. 

Learned  men  are  of  dilTttrent  opinions  with  re- 
gard to  tho»e  early  times,  in  many  point*. 
Whether  they  had  any  writttif  annals,  has  been 
among  other  things  controverted.    . 

One  ihinj;  we  know,  that  whatever  means  of 
evangelical  instruction  they  enjoyed,  to  which  we 
have  not  access,  that  was  not  considered  of  im- 
portance to  us.  The  discoveries  which  the  voice 
of  God  made  to  Adam,  when  he  announced  the 
gospel  promise  that  the  seed  of  the  woman  should 
bruise  the  head  of  the  serpent — the  institution 
and  signification  of  the  typical  sacrifices,  which 
represented  the  lamb  slain  from  the  foundation  of 
th^  world  would  no  doubt  be  contemplated  with 
great  interest  by  these  patriarchial  s."jges,  and  be 
transmitted,  with  peculiar  care  to  their  numerous 
successive  progeny. 

Methinks  I  see  the  pristine  sage  himself,  at 
once  the  teacher,  priest  and  ruler  of  his  numerous 
descendants,  binding  in  their  sight  the  devoted 
victim,  and  Vfith  tears  in  his  eyes  explaining  to 
ihcmihc  reasoa  and  meaning  of  this  strange  ajj- 
a2- 


30  THE    GRACE    OF    TUB 

parent  cruelty.     Ah  !  «ays  hs,  "behold  ihe  effects 
of  my  first  sin,  by  whidh  death  hath  been  brought 
into  the  world,  and  ail  our  woe  :  by   this  as  well 
as  by  our  actual  sins,  I  and  all  n>y  posterity  are 
bound  over  to  death.     But  lo,  with  a  smile  bursts, 
ing  through  the  clcud  of  grief,  and  showers  of  sor- 
row, he  cries,  '  BehoM    the    t)  pica!    substitute.* 
And  sprinkling  himself  and  his  oifspring  wiih  the 
blood  of  the  sacrifice,  they  are  culltd  by  the  nanie 
of  Jehovah,  and  extol   tn  raptures  of   wondering 
joy  the  name  of  their  redeeming  God.    The  night 
advances.     They  draw  near,  with  hearts  fprir.k'- 
led  froni  an  evil  conscience,  and  bodies   washed 
with  pure    water,   to  present   their   evening  ac- 
kiiovsledgenients.      Beneath  the  shade   of  soma 
lofty  wide  spread  citron,  entwined  with  the  pliant 
vine,they  participate  a  refreshing  meal ;  reclining 
for  repose  under   the  sable  curtain  of  night,  and 
wrapt 'in  the  skins  of  the  saciifice,  the  Father  still 
teaches  them  lessons   of  saving   import.     Ah} 
says  he.  By  my  sin  you  and  1   became  naked  to 
oar  shame  ;  but  lo,  the  imputed  righteciisness  of 
the   promised  seed,  the   second  representative  is 
for  a  cqveripg  from  the  storm,  and  the  rain  of  this 
present  dark  and  dismal  night.     In  this,  then,l«'C 
us  repose,  until  the  eternal  day  shaVl  dawn  upon 
us  in  the  beatific  rays  of  which  we  shali  be  glori- 
ously clad  and  cveilastingly  happy. 

We  should  egregriously  err,  however,  shoiild 
we  imagine  there  were  then  many  preachers  of 
such  righteousness.  No,  the  great  man  of  mea 
vcrcflouing  their  licentious  ^^.mbiticus^projccia 


ABRAHAMIC    COVENANT.  91 

ev€n  while  the  ark  was  a  building,  which  was  jl20 
year's  :  and  after  this  period,  while  all  tht-  ttrrible 
vestiges  of  that  catastrophe  stared  ihe  subsequent 
gcnw rations  wide  in  the  face.  The  world  aficr 
the  flood  is  as  mad  as  it  was  before.  'Jhcir  am- 
bition yet  towers — their  hearts  are  towardi  their 
idols — they  follow  their  own  sinful  ways — their 
counsels  and  their  tongues  are  judicially  divided 
to  prevent  the  execution  of  one  sinful  and  silly  de- 
vice— they  scatter  to  plan  and  execute  more — 
they  multiply  colonies  and  colonial  deities.  God, 
however,  will  have  a  seed  toservte  him,  on  whom 
he  n.ay  murk  his  name,  as  the  sheep  of  his  pasto- 
ral care.  Abraham  is  for  this  purpose  called 
from  JJr  of  the  Chaldees.  As  one  of  his  chosea 
sKeep  he  hears  his  voice — he  follows  his  shepherd, 
he  knows  not  whither.  It  is  enough  that  he  hears 
the  voice  af  the  illustrious  leader,  saying,  "  This 
is  the  way." 

It  is  true  he  has  no  posterity  when  he  starts 
with  his  kinsman  and  wife,  yet  this  covenant  is 
made  with  him  and  his  seed.  It  is  proper  that 
we  should  now  consider  this  covenant,  itsseai^its 
promise.  TKe  werds  by  which  making  a  cove- 
nant was  expressed,  chere  cheteb,  signify  to  cut  the 
sacrifice,  or  divide  the  purifier.  Doubtless  the 
idea  of  the  word,  and  the  phraseology  are  deriv- 
ed from  the  ancient  amd  general  rites  performed 
in  making  treaties  or  covenants;  the  parties  pas- 
sed through  the  bloody  divided  victim,  inTocatiug 
iuch  curscsjdiviaioas  &  death  upon  themselves,  if 
ihcy  htake  th«  siipuUtions  of  the  solemn  parUOA* 


32  THE    GRACE    OF   THE 

The  kind  af  animal  which,  according  to  the 
taste  of  the  nation,  was  considered  peculiarly  ex- 
cerlent  for  food,  was  generally  used. 

Hence  we  find  the  Greeks  and  the  Romans  bi- 
secting ihe  swine./— The  Jews  cutting  the  calf  ia- 
twain.  Whence  the  practice  originated  the  re- 
flecting mind  will  not  be  at  a  loss  to  tell.  No 
doubi  the  typical  beasts  which  the  great  high- 
pi  iest  of  ourproftsfiioD  siew  wheiihe  first  announ- 
ced the  mysteries  of  the  covenant  of  grace,  gave 
rise  to  al'i  these  ceremonies  among  the  several  de- 
scendants-of  Adam.  When  man  by  his  sin  had! 
Kroken  the  legal  covenant,  a«d  so  excluded  Kim" 
self  from  all  access  to  tb«  favorarble  presence  of 
God,  and  the  tree  of  life,  there  was  thus  a  waj*^— ^ 
"  a  new  and  a  living.way  opened  up."  Jesus  was 
the  lamb  slain  from  the  foundation  of  the  world. 
Christ  the  substitute  stood  in  the  gap — he  took 
our  sins  upon  him — he  approached  the  Father^ 
sustaining  the  majesty  of  celestial  royalty,  against 
which  we  had  rebelled^  He  approached,  ahhoug 
he  knew  he  must  be  smitten  with  the  sword  ©f 
justice,  instead  of  all  thosQ  tribes  of  elect  men^ 
whose  names  he  bears  oh  his  breast,  and  in  his 
heart;.  Verily,  "  He  was  wounded  for  our  trans- 
gression, he  was  bruised'  for  our  iniquities,  the 
chastisement  of  our  peace  was  upon  him,  and  by. 
his  stripes  we  are  healed.  All  we  like  sheep 
have  gone  astray,  but  the  Lord  hath  laid  on  him 
the  iniquities  of  us  all,  says  the  church.  Isa.  liii. 
Abraham  saw  his  day,  and  was  glad.  Before  A— 
tirahsim  was!  AM*    It  must  be  very  evident^  tct 


ABRAHAMIC    COVENANT.  33 

all  who  know  any  thing  of  the  burning  nnajesty  of 
the  great  God,  that  no  mere  man  in  his  fallen  state 
can  approach  this  absolute  God.  His  brilliant  di- 
vinity must  be  vailed,  his  burning  holiness  must 
be  quenched  with  vicarious  blootl.  He  must  be 
approached  by  a  Mediator.  Hence  Jehovah  says 
by  the  prophet,  "who  is  this  that  engaged  his 
fceart  to  approach  unto  me."  Jcr.  xxx.  21.  Surel;^ 
it  can  be  no  other  than  the  Father's  equal  Son. 
There  is  but  one  God,  and  one  Mediator  between 
God  and  man,  the  Man  Christ  Jesus.  He  is  the 
Father's  equal  in  his  essence  and  nature,  f*r  eve- 
ry son  is  of  the  same  nature  of  his  father.  The 
son  of  man  is  properly  man.  The  Son  of  God  is 
also  really  and  properly  God.  In  this  respect, 
therefore,  he  says,  I  and  my  Father  are  one.  H« 
condescends,  however,  not  only  to  we.nr  our  na- 
ture but  also  to  humble  himself  to  Mediatory  ser- 
vitude. In  this  nature  and  character,  he  says, 
"My  Father  is  greater  than  I."  John  xiv.  28. 
From  another  fact,  it  must  appear  evident  that 
Abraham  could  have  no  intimacy  with  God,  but 
in  and  through  a  Mediator.  No  man  hath  seen 
God  at  any  time,  the  cnly  begotten  who  is  in  the 
bosom  of  the  Father,  he  hath  declared  him.  Joha 
1,  18.  In  and  through  him  God  makes  a  cove- 
nant, or  ratifies  a  testimentary  deed  with  all  be- 
lievers. Isa.  Iv.  Incline  your  ear,  und  come  un- 
to nie,  hear  and  yout  souls  shall  live,  and  I  will 
make  with  you  an  everlasting  covenant,  even  the 
sure  mercies  of  David. 

There  can  properly  be  only  '.wo  covenants  res- 


34  THE    GRACE    OF    Tr7TS' 

pecting  man's  happiness  in  ihe  erjoyment.of  idJci- 
tating  fellowship  wiih  God;  First.  A  legal  cov- 
enant wilh  man  in  innocence.  •  Second.  A  gra- 
cious covenant  respeciing  man  in  a  fallen  state. 
This  cannot  be  made  primarily  with  man  himself. 
It  must  be  made  wilh  the  suretjrand  Mediator  of 
a  belter  covenant,  A  covenant  have  I  made  wivh 
my  chosen*  IMercy  shall  be  built  up  for  ever. 
Psalm  Ixxxix.  This  second  and  better  covenant 
then,  or  testament,  must  be  viewed  as  originally, 
&  properly  made  with  the  Son  of  God  in  bt  half  of 
thos-e  whom  he  is  graciously  to  save.  It  is  made 
with  all  believers  in  the  reception  of  Christ  by 
faith.  They  Jay  hold  ^f  the  covenant.  For  Christ 
is  given  a  covenant  of  the  people.  This  latter 
covenant  of  grace,  though  one  in  itself,  may  re- 
ceive several  names,  according  as  it  is  viewed  in 
the  difierent  steps  of  its  exhibition.  As  primari- 
lymade  with  Christ  for  the  purpose  of  buying 
back  and  restoring  to  liberty  the  poor  captive  and 
bankrupt  man,  it  may  be  railed  the  covenant  of  re- 
demption.— Considering  the '  prinftipie  which 
moved  it,  an<l  the  character  of  the  divine  emana- 
tion which  it  was  to  communicate,  it  may  be  cal- 
led the  sovenant  of  grace.  Considering  the  obli- 
gations under  which  the  privileges  of  this  cove- 
nant lay  covenanters,  it  may  be  called  a  covenant 
of  duties,  personal,  ecclesiastical  or  national,  as 
the  case  may  be.  Considering  the  6nal  end  to 
which  all  leads^and  the  subserviency  of  the  wliolie 
to  the  happy  result  and  final  close  in  delivering 
the^blesscd  legatees  from  all  evil,  and  introduc- 


ABRAHAMIC    COVENANT.  .  $5 

ing  them  into  the  enjoyment  ©fall  good,  it  may 
be  called  the  covenant  of  salvfition. 

A  right  consideration  of  these  facts  and  princi- 
ples will  assist  much  in  understanding,  not  only 
the  term,  I  will  make  v.iih  you  a  covenant ;  but 
also  to  understand  the  justification  of  all  believers 
without  the  righteousness  of  the  law,  and  yet  the 
necessity  that  faith  should  not  be  without  works. 

.  It'tviil  shew  that  faith  alone  justifies,  because  it 
l^icts  its  subject  the  believer  with  Jesus  Christ, 
the  Lord  our  righteousness,  and  yiet  that  faith 
does  not  justify,  being  alone.  It  must  work  by 
leve,  and  demonstrate  its  own  genuine  nature  by 
works.  From  these  principles  top  it  will  appear 
that  all  negotikitions  with  sinful  men  must  be  upon 
principles  of  grace  and  mercy,  whether  dutj  is 
first  exacted,  or  privilege  first  announced.  No 
matter  whether  *I  will  be  your  God,  and  ye  shall 

.be  my  people'  !  or  '  believe  in  she  Lord  Jesus 
Christ  and  thou  shalt  be  saved." 

We  reason  then  thus  with  lespect  to  the  cove- 
vant.  There  is  no  covenant,  whereby  God  can 
be  the  Go  J  of  sinful  men,  but  the  covenant  of 
grace  ;  but  God  by  the  covenant  under  consider- 
alien  became  Abraham's  God  ;  therefore  this  was 
.,jlhe  covenant  of  grace. 

There  is  no  dispensation  whereby  any  can  be 

justified  bur  by  a  dispensation  of  grace  ;  but  A- 
braham  was  jus^fied  by  this  dispensation  ;  there- 
fore this  was  a  dispensation  oi grace.  The  prin- 
ciple of  this  is  most  plain  and  obvious.  By  the 
works  of  the  law,  Trutk  hath  said,  no  flesh  shall 


v6  TKE    GRACE    OF    THE 

be  justified  in  the  sight  of  God.     He  hath   con- 
cluded all  under  sin.     They  who  believe  not  the 
promises  whieh  arc  all  yea  nnd  annen  in  Christ,  are 
-condemned  already.     But  Abraham  was  justified. 
By  what  law?  asks  {he  Apostle  ;  of  works i  Nay 
hut  by  the  law  of  faith   or  dispensation  of  grace. 
Abraham  believed  God,   and  it  was  imputrd   to 
him  for  rigkteousness.     This  same  principle  wa« 
ofgeBcral   concern  in   that   early   period  of   the 
world  and  of  the  display  of  mercy,  and  so  we  find 
the  inspired  psalmist  in  the  xxxii   Psalm  sing  of 
the  blessedriess    of    such    characters    generally, 
*'  Blessed  is  the  man  to  whonri  the  Lord  imputeth 
act  his  ain."     The  Apostle  Paul  quotes  ihis  and 
reasons  from  it  in  proving  what  v/e  are  now  prov- 
ing, vig.    Tfie  Grace  of  the  Abrahatnic   Covenant. 
Rom.   jv.  4.      Now  to  him  that   woike.Hi,  i.   e. 
hath  life  by  the  cove.nant  of  works  is  the  reward 
not  reckoned  of  grace,  but  of  debt.     But  without 
stating  and  illustrating  by  fairest  syllogism  the  ar« 
gumcnts  upon  this  topic,  let  any  man  read  th« 
chapters  of  Genesis,  in  which  this  patriarch's  lift 
Is  recorded,  and  at  the  same  time  have  in  his  hand 
the  epistles   of  Paul,  especially  those  to  the   Ro- 
fnans  and  Galatiaos,  and  see  unless  he  has  some 
favorite  system  to  defend,  if  he  can  deny  that  (he 
•covenant  with  Abraham  was  a  dispensation  of  the 
covenant  of  grace.     We  refer  you  to  those  origi- 
nal documents^  where  you  will  find  this  truth  not 
only  stated,  but  argumentatively  proved.     It  cer- 
tainly can  be  no  objection  against  thiS|  that  the  land 
of  Canaan  was  promited  to  him  and  his  posterit)^r 


ABRAHAMIC    COrr.NANT.  if 

For,  beside  ihat  the  land  of  promise  was  n  typical 
land,  the  covenant  of  grace  secures  to  all  believ- 
ers, that  they  shall  dwell  in  the  land  and  verily 
have  food.  Thtir  place  of  defence  is  the  muni- 
tion of  rocks,  bread  shall  be  given  them,  and  their 
water  shall  be  sure.  With  regard  to  the  first  of 
ihese  principles,  the  Apostle  reasons  in  direct 
reference  to  Abraham,  and  his  trnvelling  posteri- 
ty. •'  For  they  that  say  such  things  declare  plain- 
ly that  they  seek  a  country  ;  and  truly,  if  they  had 
bsen  mindful  ef  that  country  from  whence  they 
came  oat,  they  might  have  had  an  opportunity  to 
kave  returned.  But  now  they  desire  a  !)ett<r 
country,  that  is  nn  heaveialy  ;  wherefore  God  •?! 
not  ashamed  to  be  called  their  Gocl :  for  he  huih 
prepared  for  them  a  city.  By  what  charter  did 
he  become  their  God|  if  not  by  the  covenant  of 
grace  ?  If  it  was  not  by  that,  it  must  have  been 
by  one  as  good,  for  that  is  all  he  can  become  to 
us.  If  God  is  not  ashatrved  to  own  him  as  a 
member  of  his  family  below,  and  an  heir  of  bles» 
scdnfss  of  the  heavenly  city  above,  how  arrogant 
it  is,  for  any  to  say  that  this  covenant  rjispected 
nothing  more  than  the  land  of  Canaan  ?  But  a- 
gain,  if  the  fact  that  the  promise  respected  their 
temporary  accommodation  be  admitted  ;  that  can- 
not militate  against  its  being  a  dispensation  ol  ;he 
covenant  of  graee,  unless  you  would  choose  to  say 
that  the  co^'enant  wWich  is  ordered  in  all  thiiiQw, 
makes  no  provision  for  the  bodily  and  temporary- 
wants  of  Ciod's  own  people,  and  is  it  likel) ,  tii:<  k 
ycu,  thai  Christ  has  redeemed  the  bodies  *f  hi« 


d8  IHE    GRACTI    eF    T.KE 

ransomed  ones,  and  made  no  provision  for  tht^r 
fiastensncc  f  Uh,r.o.  13i  tad  shall  be  given  thcni; 
their  water  shall  be  made  sure.  Though  th< 
lions  should  be  hungry,  they  j*hall  lack  nothing 
that  is  good.  To  such  as  seek  first  the  kingdom 
©f  heaven  and  his, righteousness,  all  other  things 
ihall  be  added.  Whether  Paul  or  ApoHo*  er 
-Cephas,  or  the  world,  all  is  yours,  and  )  e  are 
Christ's.  Godliness  is  profitable  unto  all  things, 
having  the  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come.  Do  these  appendages  al- 
ter the  spiritual  and  everlasting  privileges  of  all 
the  saints  ?  Do  these  temporal  bencGts  embraced 
in  the  covenant  charter  destroy  the  grace  of  the 
dispensation  under  vihich  Jilicy  live  f  jCcrtaioAj 
not.  If  these  do  not  destroy  the  grace  of  the 
covenant  \\nth  which  the  faithful  generally  are  fii- 
vored,  vhy  should  they  do  so.  in  respect  of  Abra- 
feara,  the  father  of  the  faithful  ?  Oh  !  I  see. 
The  reason  is  obvious.  Jf  that  was  the  covenant 
of  grace,  then  circumcision  was  its  seal,  and  hi,» 
posicrit'  were  its  suiijccts.  Why  should  not  outs? 
7  hen  where  goes  the  plea  of  the  Anabaptist? 

Let  us  next  consider  the  seal  of  this  covenant. 

The  seal  of  any  covenant  is  that  mark  and  im- 
press,  whweby  the  parties  themselves,  and  others 
may  recognise  \he  instrument  to  be  theirs,  and 
whereby  the  consent  of  the  covenanters  is  formal- 
ly and  legaHy  exhibited.  Ii  has  always  been  used 
by  great  men,  when  vouchsafing  any  particular  fa- 
vour, especially  grants  of  sovereigns  to  their  sub- 
jects.    Esther  iil.  10,  12.     When  the  persons  of 


iht  parties  arc  particularly  respected  in  the  cove- 
nant, the  seal  is  put  upon  the  persons.  Esih.  viii.  2. 
Thus  the  bridegroom  betroihs  or  marries  ths 
bride  by  putting  on  her  finger  a  ring.  This  is  a 
token  of  endless  attachment — a  pledge  of  niuiu.il 
possession  and  pern^ancnt  kindness  in  ihe  circle 
of  their  intimate  union.  S9  the  seals  of  the  cov- 
enant of  grace  plight  the  f.iiih  of  oar  divine  hnv 
band,  that  he  will  be  ours  in  an  everlasting  cove- 
nant, on  our  part  we  stt  to,  thereby  the  seal  of  our 
consent  to  his  overtures,  and  persuasion  of  bin 
truth.  We  bind  ourselves  to  be  constant  and 
chaste  in  our  affection,  and  punctual  and  diligent 
in  the  observation  of  his  ordinances  and  statutts. 
He  who  is  our  maker  binds  himself  to  be  our  lov- 
ing and  faithful  husband,  and  we  bind  ourselves 
to  be  his  chaste,  obedient  wife.  Circumcision 
was  such  a  seal,  for  by  it,  the  Apostle  reasons,  that ' 
men  were  bound  to  keep  the  whole  law.  It  was 
also  the  seal  of  the  lighteousness  of  f;iiih. 

In  times  of  more  patriarchial  simplicity  ani 
purity,  it  was  not  hazardous  to  discern  ths  mode 
of  this  rite's  performance. 

The  times  are  bow  too  licentiously  deucate  to 
admit  of  such  description.  We  must,  therefore, 
r^fer  the  reader  to  inspired  documents,  and  to  an- 
cient histories  of  Jewish  rilual. 

It  is  well  known  that  circumcision  wais  a  bloody 
rite  performed  upon  the  generative  organ  of  the 
male;  It  alluded,  no  doubt,  to  the  tragic  story 
of  our  fall  in  our  first  parent,  and  also  to  the  glo- 
rious mystery  of  godliness,  God  manifested  ia 


40  THE    GRACE    OF    THE 

the  incarnation  and  passion  of  Jesus  Christ.  The 
time  of  his  passing  by  was  a  time  of  love.  He 
said  when  we  wtre  in  our  blood  ;  live.  This  com- 
iiiund  could  not  take  elTcct  without  satisfaction 
paid  to  divini- jusiice.  "Without  the  shedding 
of  blood  there  could  be  no  remission."  Foran- 
much  therefore  as  the  children  were  partakers  of 
1  sh  and  blood,  he  himself  also  took  part  of  th« 
.^ame,  that  through  death  he  might  destroy  death, 
'i  hus,  whtn  there  was  no  eye  to  pity,  nor  hand  to 
help,  he  laid  help  upon  one  that  was  mighty  to 
save.  God  sent  forth  his  Sen  to  be  made  of  a 
^voman,  made  under  the  law,  to  redeem  them  that 
were  under  the  law,  thai  v,e  might  receive  the 
adoption  of  sons.  It  is  no  objection  to  this  ia- 
terpretatlon  that  females  were  not  personally  sub- 
jects. They  were  considered  in  and  represented 
by  the  males.  Had  they  not  been  considered  of 
the  circumcision,  the  Israelitish  males  in  being 
forbidden  to  marry  the  uncircumcised,  would 
liavebeen  prohibited  marriage  altogether.  More- 
over,  had  this  not  been  the  case,  it  wouM  have 
be«n  inspossible,  according  to  the  carnal,  secular 
and  superficial  way  in  which  our  opponents  con- 
sider this  rite  and  seal,  for  women  to  be  heiresses 
of  land  in  the  Jewish  commonwealih:  I'his  was 
given  to  the  circumcised  and  belonged  to  ihem, 
yet  the  daughters  of  Zelophehad  who  had  no 
male  representativeis  could  enjoy  fast  property. 

The  truth  is,  females  were  thes,  except  in  a 
case  of  this  kind,  not  known  ;  they  were  viewed 
either  in  their  fathers  or  husbands,  as  their  rep- 


ABRAHAMIC    COVENANT.  41 

resentat'ivcs.  Although  it  was  a  sign  and  a  seal 
of  scperatioa  from  the  natural,  and  of  incision  or 
inoculation  into  the  supernatural  stock,  it  did  rot 
effect  either  of  these  by  any  immediate  agency. 
Hence  Abraham  was  a  sincere  believer  before  he 
w  as  circumcised,  and  no  doubt  many  were  con- 
verted after  this  rite  had  been  performed.  As 
the  scripture  says,  He  received  the  sign  of  cir- 
cumcision. *'A  seal  of  the  righteousness  of  the 
faith  which  he  had,  yet  being  uncircumcised." 
Rom.  iv.  11.  So  dosfcly,  however,  was  the  ieal 
connected  with  the  covenant ^ihiii  the  one  is  some- 
times put  for  the  other.  Gen.  xvii.  10.  ''This  is 
my  covenant  which  ye  shall  keep  between  me  and 
you,  and  thy  seed  after  thee  :  Every  man  child 
among  you  shall  be  circumcised."  It  is  explain- 
ed in  the  next  verse— "and  it  shall  be  a  token  be- 
tween me  and  you,  and  he  that  is  eight  days 
old  shall  be  circumcised  among  you,  every  man 
child  in  your  generations^ — And  my  covenant 
shall  be  in  your  flesh  for  an  everlasting  covenant." 
The  subjects  of  this  ordinance  were  adult  de- 
scendants of  Abraham  and  their  infant  male  seed  ; 
proselytes  and  their  male  offspring.  *^^  Nay,  not 
only  their  immediate  descendants,  but  all  of  thei/" 
households  of  whose  education  they  had  a  charge. 
V.  23,  24,  25,  26u  And  all  the  men  of  his  house, 
born  in  the  house,  and  bought  with  money  of  the 
stranger,  were  circumcised,  &c.  chap,  xviii.  IG, 
Fori  know  him,  that  he  will  command  his  chil- 
dren and  household  after  him,  and  they  shall  keep 
the  way  ef  ibe  Lerd. 

D  Z 


42  THE    GRACS    OF    THE 

The  great  promise  of  this  covenant  we  have  al- 
ready in   part  considered.     "  And  I  will  be  their 
God."     It  is  evident  that  this   embraces  every 
thing.     They  are  a  blessed  people  whose  God  is 
Jehovah.     It  must  embrace  immortality,  for  God 
is  not  ihe  God  of  the  dead,    but  of    the    living. 
It  is  trifling  to  saj'  that    according  to    this  rea- 
soning all   the  circumcised  would  necessarily  be 
saved.     Try  this  reasoning  \vi(h  relation  to  bap- 
tism as  administered  upon  any  subject  and  in  any 
mode.     Circumcision   only    profited    when    the 
thii1!g  signified  was  by  grace   present.     Circum- 
cision   verily   profittth,  if  ihou   keep   the  law,  if 
otherwise,  circumcision   became  uxcircumcision. 
Those  who  had  been  circumcised  in  infancy,  and 
acted  according  to  that  vow,  fulfilled   the  moral 
and  religious  lites,  to   which   they   were  by  that 
early  houour  and  privilege  bound.     It  was  profit- 
able to  them.     They   were   visibly    in   covenant 
with  God,  and  had  a  right,  of  course,  to  the  fellow- 
ship of  the   Church  J  if  otherwise,  they  lost  their 
light  to  this  gracious  promise.     I  will  be  your 
God.     This  promise  is   evidently  a   running  or 
current   premise.      I   ivili  be   their  God.     Are 
there  any  who  may  now  claim  an  interest  in  this 
covenant   promise  ?     Under  what   covenant  are 
they  ?     Doubtless  under  the  covenant  of  Grace. 
But  why  should  not  Abraham  be  considered  un- 
der that  same  covenant  of  grace,  unto  whom  this 
-  promise  was  first  given  ?     Its  permanency  is  also 
evinced  from  the  extent  of  its  application.  Gen, 
xvii.  3.4.    Aad  AbrAm  fill  en  b>s  fitce  ',  and  God 


IBRAHAMIC    COVKNANT.  45 

tilked  wUU  him  saying,  as  for  me,  btholJ  my 
covenant  is  with  ihee,  and  thou  shall  be  a  father 
of  many  naliom.  Can  we  li'mit  this  expressioa 
to  the  nation  of  the  Jews  ?  Ceiti^inly  not.  Nay, 
it  contemplates  the  good  of  all  nations  ir^  a  future 
day,  for  he  has  promised  who  will  perform,"! 
will  bless  them  that  bless  thee  ;  and  curse  him 
that  curseth  thee,  and  in  thee  shall  o// fa;iiilies  of 
the  earth  be  blessed.  It  is  admicted  that  many 
received  privileges,  both  temporal  and  spiritual, 
by  becoming  citizens  of  the  Jewish  common- 
wea'th  and  members  of  the  Church.  These  were 
proselytes  of  the  gate  and  proselytes  of  the  cove- 
nant. It  will  also  be  granted  that  some  who  were 
friendly  towards  them,  received  favours  on  that 
account.  Instance  Hiram,  Bibler,  Hur,  Jose- 
phus,  &c.  But  this  promise  seems  to  imply 
something  more.  That  they  even  all  ih^familia 
of  the  earth,  should  be  blessed  in  him.  Bat  how, 
it  will  be  asked,  in  him  ?  It  will  be  granted  that 
those  who  descended  legally  and  naturally  from 
him,  had  many  advantages.  They  were  in  hin* 
scminally — he  was  their  natural  parent — they 
were  in  him,  when  the  promise  was  given — thcv 
had  a  primary  interest  in  this  covenaat.  Hence, 
when  Cephas  preached  and  baptised,  he  perform- 
ed this  his  ministry  among  the  descendants  of 
Abraham  in  the  wilderness  of  Judea.  Christ 
preached  to  them  almost  exclusively.  From 
them  he  called  his  disciples — he  coaan»ands  theta 
to  go  only  to  the  lost  sheep  of  the  house  of  Israel. 
AUkough  the  iahnbltaQts  of  SAmafia  called  Jacob 


4(4>  THE    GRACE    OF    THE 

their  father,  and  said  our  fathers  worshipped  in 
this  mountain,  yet  our  Saviour  knew  they  were 
njongrcis  and  aliens  fronr\  the  commonweahh  of. 
Israel,  and  so  he  says  to  his  disciples— "Into  iho 
cities  of  Samaria  enter  not."  "  It  is  not  meet  to 
take  the  children's  meal  and  cast  it  to  dogs.  He 
calls  them  emphatically  his  own.  John  I.  He 
came  unto  his  own.  Though  they  are  now  under 
sore  judgments  for  rejecting  anrd  crucifying  their 
Messiah,  yet  they  are  still  preserved  a  distinct 
people  for  singuh-xr  blessings  in  the  latter  days,  ac- 
cording to  the  covenant  which  sovereignly  mani- 
fests such  favors  for  the  descendants  of  Abraham. 
9d.  In  him  respects  the  descent  of  Christ  from 
him.  Whose  are  the  fathers  and  of  whom  as  con- 
cerning the  flesh,  Christ  came,  who  is  God  over 
all.  blessed  forever.  Rom.  ij.-S.  Not  as  though 
the  word  of  God  had  taken  none  effect.  For  they 
are  not  all  Israel  which  are  of  Israel:  but,  in 
Isaac  shall  thy  seed  be  called  ;  ihat  is,  they  which 
are  the  children  of  the  flesh,  these  are  not  the 
children  of  God  :  but  the  children  of  the  promise 
are  counted  for  the  seed.  I'his  is  quoted  and  ar? 
gued  from  Gen.  xxi.  12,  where  Abraham  is  com- 
forted upon  the  expulsion  of  Hagar's  son  from  be- 
fore the  face  of  Sarah.  The  Apostle  reasons  on  the 
same  topic,  and  to  the  same  amount  in  i%'s  epistle 
to  the  Galatians.  iii.  IG.  Now  to  Abranam  and 
tQ  his  seed  were  the  promises  made.  He  saith 
not  to  seeds,  as  of  many  ;  but  a^  of  one,  and  to 
thy  %eed^  which  is  Christ.  The  Son  of  God  by 
iQc^rnauoji  whs  (^oth«4  with  human  nature,  and 


ARRAHAMIC    eOVENf.NT.  4j 

that  in  an  eminent  sense  from  Abraham,  as  the 
first  noted  character,  from  whom  he  should  di- 
rectly spring.  For  verily  he  took  not  on  him  the 
nature  of  angels  ;  but  h«  took  on  him  the  »eed  of 
Abraham.  Hcb.  ii.  IG.  This  may  seem  hard  to 
reconcile  with  what  has  before  been  quoted. 
How  is  he  the  seed  and  yet  takes  on  him  the  seed  ? 
He  is  the  seed  when  he  takes  his  name  fronn 
his  humanity.  He  takes  the  seed  when  he  is  de- 
nominated from  his  divinity.  This  will  receive 
illustration,  if  we  attend  to  what  is  said  of  Christ 
and  David  in  relation  to  each  other.  Says  Christ, 
'*  I  am  the  root  and  the  offspring  of  David.  He 
was  David's  root  as  God — David's  offspring  ai 
man.  So  also,  though  before  Abraham  in  his  di- 
%ine  nature,  He  was  in  him  and  from  him  as  man, 
3d.  In  thee  or  in  thy  seed  respects  his  spiritual 
descendants.  "  Say  not,  we  have  Abraham  to  oar 
Father,  for  God  is  able  of  these  stones  to  raise  up 
seed  to  Abraham."  All  then  are  the  children  of 
Abraham  who  arc  believers,  heirs  of  his  faith. 
But  how  are  they  h-is  children  or  seed,  if  he  and 
ihej  do  not  believe  substantially  the  same  promis- 
es, and  be  interested  in  the  same  covenant  ?  Ar« 
not  believers  now  heirs  of  the  covenant  of  prom- 
is*  or  of  grace  ?  Is  not  this  the  same  as  being 
heirs  of  his  faith  ?  If  this  be  the  case,  then  either 
they  are  not  in  the  covenant  of  grace,  or  he  was. 
If  he  was,  then  the  Abrahamic  covenant  was  a 
dispensation  of  the  covenant  of  grace.  But  his 
posterity,  even  when  infants,  were  visibly  adntiit- 
led  into  the  same  external  priviUges,  ^aU  had,  un- 


46  THE    GItiCE    OF    THE 

til  ihey  forftltetl  the  right,'  r.n  interest  in  the  bles- 
sing of  Cod  beli;g  their  Goa.  Why  shouM  not 
this  be  the  case  still  i  the  reiecting  reader  will 
ask.  We  leave  the  answer  to  those  who  oppose 
infant  bapti«nr».  It  is  evident  that  belitxers  and 
their  seed  have  row  the  same  essential  ptivileges 
that  Abrahann  had.  Had  he  God  for  his  God  ? 
was  he  an  heir  of  God  by  the  proraise  ?  So  are 
we.  Those  who  rejected  the  promise  of  the  Sa- 
viour are  for  a  while  rejected.  We  are  in  their 
roonn  adn^itted  into  the  number  and  have  a  right 
to  all  the  privileges  of  the  sons  of  God.  John 
1,13.  As  many  as  received  him,  to  thtm  gave 
he  power  to  become  the  sons  of  God,  even  tp 
them  that  believe  on  his  name.  No  matter 
whether  they  «re  dtsccnded  of  him  ornot,if  they 
are  in  the  same  covenant  by  regeneration.^  Who 
are  born  net  of  blood,  or  of  th,e'wiU  of  the  flesh,  er 
of  the  will  of  man,  but  of  God.  lie  is  no  longer 
exclusively  the  Cod  of  the  Jews,  cr  natural  de- 
scendants of  Abraham.  No,  the  covenant  chsr- 
tcr  continues  the  same  in  its  internal  and  essential 
bfnefits  ;  is  become  far  more  liberal  in  its  exhibi- 
tion ;  more  inward  and  spiritual  in  its  application. 
"  Is  he  the  God  of  the  Jews  en!y  ?  is  he  net  of  the 
Gentiles  also  ?  yes  of  the  Gentiles  also."  Kcm.  iii. 
39.  Has  the  Jew  then  no  advantage  ?  Yes  ;  becauss 
to  them  was  the  covenant  of  promise  cr  grace  first 
-given.  They  had  a  precedency  in  the  crdtr  of 
kticcession  j  but  we  a  pre-eminence  in  the  nature 
of  the  dispensation.  Many  of  the  Fathers  and 
ii<ghteous  men  desired  to  see  the  days  which  we 


ABRAHAMIC    COVENANT*  .47 

»ec.  For  though  th^y  'i  ad  the  fromUe  given, 
thcr  received  net  what  it  very  emphatically  con- 
templated. But  it  is  evident  their  dispensutlon 
was  of  grace  or  promise  notwi'-hstanding.  The 
covenant  of  grace  was  the  same,  its  dispensation 
was  different.  I'o  them  it  was  dispensed  by 
promises  ;  prophecies,  circumcision  and  the  pas- 
sovcr,  which  were  for  the  time,  by  the  same  spir- 
it of  God  which  is  now  necessary,  sufficient  for 
the  salvation  of  all  wh«m  God  designed  to  save. 
Now  when  Christ  the  substance  is  exhibited,  the 
same  coveaant  of  grace  is  exhibited  by  preackiiig 
;he  word,  atul  administering  the  sacraments  with 
.more  fullrvess,  evidence  and  efficacy  to  all  nations. 
If  this  view,  which  refor-ming  divines  have  always 
taken  of  tliis  subject,  be  oot  correct,  and  the  ^  iew 
which  the  Anabaptist  takes  be  cotrect,  then  was 
Abraham,  and  were  the  ancient  believers  and 
saints  of  the  Old  Testament  saved  at  all?  By 
whom?  By  Christ,  who  is  the  same  yesterday', 
to  day  and  forever.  There  is  no  oihtr  name  giv- 
en under  heaven  whereby  men  can  be  saved* 
But  by  what  covenant  did  Christ  become  their 
Saviour  ?  We  call  that  the  covcnaat  of  grace 
.whcj-eby  Christ  and  ealvation  are  graciously  com 
municated  tinto  men,  however  the  qsode  of  di»- 
f  ensation  may  circunistantially  vary.  If  our  op- 
ponents then  agree  about  this  DundameBtal  point, 
we  will  think  we  have  gained  something  of  im- 
portance. If  »ot,  then,  how  were  they  honored 
&nd  privileged  by  tlie  revelations  given  them. 
Hight  not  (he  same  external  favors  beca  grarrtcd 


4^  ,TIIC    SKACE    er  .THX 

•without  the  fermality  of  a  covenant  nt  all?  If 
iCOt.what  arc  vte  to  tliiek  of  the  Apostle's  reason- 
ing ?  Without  Jaiih  it  U  impossible  to  please 
^God,  But  how  could  »bey  believe  in  him,  of 
whom  they  had  not  yet  heard?  and  how  can  they 
hear  without  a  preacher  ?  as  it  is  written.how 
becutiful  are  the  feet  of  ihem  that  bring  glad  ti- 
dings, or  preach  the  gospel  !  From  hU  this  then 
^  would  seem  they  had  the  covenant  of  grace, 
and  the  gospel,  or  they  could  not  believe.  If  this 
wer^oot  the  case,  how  could  believers  all  unite  in 
a  song  to  Him  that  washed  khem  from  their  sins, 
and  redeemed  them  out  of  every  kindred  and 
place  and  nation  ?  Is  Abraham  and  the  saints  of 
venerable  story  to  be  mute  when  this  celestial  ex- 
ercise is  felicitating  the  hearts  of  others  ?  No;  to 
him  and  to  them  the  gospel  was  preached^  Fur- 
ther, let  us  consider  the  Abrahamic  covenant,  as 
it  affected  the  social  state  of  his  posterity,  and 
that  of  his  Gentile  believing  descendants.  Some- 
times this  is  compared  to  a  vine  or  tree,  some- 
tiroes  to  a  city  or  corporation,  sometimes  to  a  na- 
tion or  comimunity. 

Thou  hast  brought  a  vine  out  of  Egypt. 
"Psalm  Ixxx.  8.  Trees  may  undergo  a  great  many 
incidental  changes,  and  y«t  continue  the  same. 
They  may  shed  fruit,  cast  leaves,  increase  vastly 
in  site  by  the  process  of  vegetation  ;  may  los« 
braaches  by  the  pruning  hook,  may  receive  ne\r 
branches  by  ingrafting.  So  long  as  the  stock  re- 
mains, the  tree  is  the  same.  Thus  the  visible  w>- 
siety  of  God's  pec^le  is  represented  as  still  ihfi 


ABRAHAMIC    COVINANT.  49k 

same  vine,  even  in  the  days  of  David,  notwith- 
standing the  many  years  and  revolutions  which 
had  taken  place  while  the  Chuich  was  in  the  wil- 
derness, in  the  time  of  ihe  judges,  and  of  his  pre- 
decessor Saul.  Yea,  after  the  captivity  they  ^re 
still  viewed  as  the  same  society,  although  during 
that  time  the  cities  had  been  laid  wisie  wiihouc 
inhabitants,  and  the  houses  without  men,  wnd  ihe 
land  desolate.  But  yet  in  it  shall  be  a  tenth,  and 
it  shall  return  and  shall  be  eaten  ;  as  a  teil  tree 
and  as  aa  oak  whose  substance  is  in  them,  when 
they  cast  their  leaves,  so  the  holy  seed  shall  be 
the  substance  thereof.  Isa.  vi.  13. 

New  what  was  it  that  maintained  the  identity 
of  this  plant  ?  It  was  the  holy  seed.  Ii  had  not 
only  the  organization  of  a  plant  by  the  covenant 
charter,  but  it  bad  also  a  substance  from  the  spirit 
of  Jesus  Christ,  who  is  the  sijme  yesterday,  to-day 
and  forever.  Thus  he  speaks  of  the  same  subject 
>n  the  New  Testament.  John  xv.  1.  I  am  the  true 
vine,  and  my  Father  is  the  husbandman.  Every 
branch  in  me  that  beareth  not  fruit,  he  taketh 
away :  and  eveiiy  branch  that  beareth  fruit  he 
purgeth  it  that  it  may  bring  forth  more  fruit. 
From  this  passage  it  is  evident  that  there  are  two 
ways  of  being  in  Christ,  viz.  one  by  profession  of 
religion, and  another  by  possession  of  real  grace. 
The  form,er  the  great  husbandman  taketh  away. 
This  he  does  in  several  ways.  By  discipline 
when  faithfully  administered  by  the  servants  of 
God  and  stewards  of  bis  house,  those  who  bear 
Qo  fruit,  or  bad  fruit,  will  be  taken  away.     Tke 


30  THE    GRACE    OF    THE 

laborers  will  eut  off  the  dry  branches  by  the  aa* 
ihorjty  of  the  great  Husbandman.  By  perseeu" 
tjon  or  some  worldly  inconvenience,  those  who 
hold  not  religion  in  supreme  consideration,  will 
be  tempted  to  part  with  it.  When  the  profession 
of  the  truth  requires  sacrifice — anon  they  arc  of- 
fended— they  went  out  from  us,  i.  e.  from  our 
visible  connection,  because  ihey  were  not  of  us, 
i.  e.  by  inward,  spiritual  union.  Sometimes  this 
pjay  be  omitted,  till  death  make  the  6aal  separa- 
ti©»,  when  the  tares  resemble  very  much  the 
wheat  ; — the  taking  of  the  tares  may  be  postponed 
until  the  wheat  is  ripe,  and  then  the  wheat  will  be 
gathered  into  the  heavenly  granary,  and  the  tares 
will  be  cast  into  the  unquenchable  fire  of  heir* 
Those  who,  like  the  rich  man  in  the  parable,  do 
nothing  for  God's  pcwar  chuich  and  people,  but 
think  themselves  bound  to  do  nothing  more  than 
what  the  laws  of  the  community  bind  them  to  do, 
will  then  see  their  mittake,  when  the  Lazaruses 
whom  they  have  neglected,  shall  be  in  Abraham's 
bo«om,  and  they  rejected,  and  not  a  drop  of  water 
be  aflbrded  to  cool  their  scorching  tongues. 

This  subject  will  reeeivc  farther  illustration,  if 
we  attend  to  the  Apostle's  reasoning.  Rom.  xi. 
He  asks — Hath  God  cast  away  his  people  ?  God 
forbid  !  For  I  also  am  an  Israelite  of  the  seed  of 
Abraham,  of  the  tribe  of  Benjamin.  He  shews 
thcit  there  was  an  election  or  rcunnant  of  the  body 
of  Israel,  even  at  that  time,  when  the  rauUitudc 
were  unbelieving  and  so  evidently  going  to  des- 
truction.     He  seems  to  hint  too  that  there  wcris 


ABRAIIAMIC    COVENANT.  51 

more  of  these  tban  perhaps  some  superficial  ob- 
servers would  reckon.  In  limes  of  prosperity  in 
the  Church,  there  seems  to  be  more  than  they  re- 
ally are  ;  in  times  of  persecution  and  of  Sun^s 
trouble,  there  will  appeal  to  be  fewer  than  they 
really  are.  This  he  illustrates  from  the  state  of 
the  church  in  Klijah's  time.  When  the  prophet 
concluded  that  he  was  alone,  God  told  him  he  had 
rescived  seven  thousand  in  Israel  who  had  not 
bowed  the  knee  to  the  image  of  Baal.  S.  vcn 
thousand  who  had  walked  in  the  holy  way  of  ihcir 
father  Abraham,  who,  with  his  posterity,  were  to 
be  aeperated,  by  profession  and  practice,  from  the 
idolatrous  nations  was  a  considerable  numl)er,  :4n<-l 
yet  it  was  nothing  to  the  many  thousands  of  Is- 
raei  who  followed  the  popular  and  court  religiact 
of  that  very  corrupt  lime.  The  Apostle  accord- 
ingly says — "Even  so  then  at  this  present  time, 
there  is  a  remnant  according  to  the  tlactioo  of 
grace."  This  small  remnant  however  are  more 
counted  of  than  all  the  rest,  although  a  very  in- 
considerable minority.  They  have  the  ecclesi- 
astical constitution  upon  their  side.  Arcc-rdin^ly 
the  rest  are  represented  as  branches  broken  off; 
they  are  spoken  of  as  the  originai  stock,  v.  17. 
And  if  some  of  the  branches  be  broken  off,  and 
thou  beiig  a  wild  olive  tree,  wert  grafted  in  a- 
mong  them,  and  with  them  partakest  of  ihe  root 
and  fatness  ef  the  olive  tree,  boast  not  against  the 
branches  :  but  if  thou  boast,  ih  ju  bcarest  not  the 
root  but  the  root  thee.  What  then  is  this  good 
olive  tree  from  which  some  branches  were  lopped 


St  THE    ©RACE    or    THE 

and  into  which  some  others  were  engrafted  ? 
]t  is  evident  it  must  be  a  church  state  ;  for  about 
church  matters  he  is  reasoning.  Whether  thca 
13  it  about  a  church  state  of  ancient  or  of  modern 
©rganization  ?  of  Jewish  or  of  Gentile  origin  ?  or 
to  spehk  in  the  ordinary  way  about  this  subject, 
does  the  Apostle  mean  by  this  good  olive  tree 
the  Jewish  or  the  Christian  Church  ?  It  is  evi- 
tlint  it  cannot  be  the  latter,  for  the  Jews  as  such 
never  belonged  to  this  organization  ;  of  course 
co«!d  not  be  taken  off  that  on  which  they  never 
were  fixed.  The  Apoitle  considers  however  the 
Church  constitution  esscntixilly  one.  There  is 
•bnt  one  Church.  It  is  quite  absurd  t«  speak  of  a 
Jewivh  and  a  Christian  church,  for  the  same 
church  which  was  in  the  wilderness,  is  now  and 
ever  will  be.  The  mountains  may  depart,  aad 
the  hilU  be  removed,  but  the  covenant  of  his  peace, 
rminently  revealed  to  Abraham,  renewed  with 
Isaac  andjacob,  shall  never  be  removed.  I  would 
not  have  you  ignorant,  says  the  Apostle,  that  :ill 
our  fathers  were  under  the  cloud,  and  all  passed 
through  the  sea,  andwere  all  baptised  urtto  Moses 
in  the  cloud  &  in  the  sea ;  and  did  all  eat  the  same 
spiritual  meat,  and  did  all  drink  the  same  spiritu- 
al drink ;  for  they  drank  of  the  rock  that  follow- 
ed them,  and  that  rock  was  Christ.  1  Cor.  x.  I, 
2,  3,  4.  The  Saviour  aad  spiritual  things  were 
known  to  them  by  diiferent  names,  and  exhibited 
in  different  modes,  but  these  spiritual  things  are 
still  the  same.— The  Saviour  still  one  and  the 
«ame.     There  are  diversities  of  adnaiaistratioDi 


ABRAHAMIC    COVENANT.  53 

bat  the  same  spirit.  Were  the  G'^ntiles  now  in- 
troducecj  into  gracious  privileges  and  blessings  of 
the  covenant  of  grace  in  a  church  state  ?  Well. 
It  was  the  same  blessing  and  the  same  covenant 
state  which  Abraham  before  enjoyed,  and  into 
which  his  posterity  were  through  him  introduced. 
Thus  the  A;*Qstle  reasons.  Gal.  iii.  14.  That  the 
blessing  of  Abraham  might  come  on  the  (Gentiles 
through  Jesus  Christ  ;  that  wc  ml^ht  receive  the 
promise  of  the  Spirit  through  faith,  v.  15, 
Brethren,  I  speak  after  the  manner  of  m-.-n  ; 
Though  it  be  but  a  man's  covenant  ;  (does  not 
this  most  clearly  shew  that  the  covenant  he  speaks 
of  is  God's  covenant,  or  the  covenant  of  grace,  for 
he  reasons  from  the  Itrss  to  the  greater)  )  et  if  it 
be  confirmed,  no  maa  disannuUcth,  or  addeth 
thereto,  v.  16.  Now  to  Abraham  atd  his  setd 
verc  the  premises  made.  All  iliis  is  so  congen- 
ial not  only  with  the  tenor  and  scope  of  scripture, 
but  even  with  the  honest  and  fair  ncgociations  of 
men  in  a  s»cial  state,  according  to  the  represent.^- 
tive  system,  that  it  may  indeed  &eem  strange  that 
any  should  either  deny  or  misunderjitand  it. 
Sure  every  one  knows  that  so  long  as  the  churier 
of  any  society  continues,  or  the  constitution  of  any 
cemmuniiy,  that  it  is  still  the  same  socieij-,  and 
the  same  community,  although  it  may  change  a 
thousand  times  rts  members  ;  be  increased  or  di- 
minished, or  altered  in  its  by  laws  to  anj-  degree 
you  caa  imagine.  Suppose  a  civil  society  to  be 
formed  by  settling  at  first  all  of  one  nation,  it  is 
afterwards  mixed,  and  Bnally  ih«  desccBU-tntt  of 


54  THE    GRACE    Of    Tilt 

the  original  stock  become  extinct — it  is  still  the 
same  political  body.  All  the  treaties  or  contracts 
made  by  the  aborigines  would  stand  in  the  court 
of  nafions,  and  the  original  constitution  would 
just  as  much  belong  to  the  last  members  as  to  the 
first.  This  principle  of  the  identity  of  organic 
bodies,  seems  to  be  understood  in  physics  and 
ethics,  and  jurieprudence — in  every  thing  but 
where  it  is  most  true  and  of  most  importance  that 
is  in  regard  ©f  the  Church, 

What  privileges  do  we  Gentiles  now  enjoy  ? 
Is  it  not  that  though  once  aliens,  we  are  now  fel- 
low citizens,  and  of  the  household  of  faith  ?  We 
are  come,  not  to  the  mount  that  might  be  toueh- 
ed,and  that  burned  with  fire  and  to  blackness  and 
darkness,  or  we  are  not  introduced  into  the  dark^ 
typical,  and  terrific  legal  part  of  ancient  dispensa- 
tions. But  we  are  come  to  mount  Sion  and  unto 
the  city  of  the  living  God,  to  the  heavenly  Jerusa- 
lem, and  to  an  innumerable  company  of  angels. 
To  the  general  assembly  and  Church  of  \.\\e  first 
born  which  are  written  in  heaven,  and  to  God  the 
judge  of  all,  and  to  the  spirits  of  just  men  made 
perfect. 

Were  God's  people  as  a  nation  called  out  of 
and  separated  from  an  unbelieving  idolatrous 
world  ?  So  are  we— called  out  of  every  people 
and  tongae  and  nation,  to  be  to  him  a  peculiar 
people,  a  holy  nation,  a  royal  priesthood.  But 
are  we  by  this  made  a  new  society  or  different 
community  from  that  which  God  of  old  re- 
deemed l  He  has  but  one  body,  for  he  is  one  head; 


ABRAttAMIC    COVENANT.  S5 

he  has  one  sheep-fold,  for  he  is  one  shepherd  ; 
one  kingflom  ;  for  he  Is  one  king.  By  the  blooi 
of  the  covenant  he  haa  made  of  twain  on«  nsw 
man,  so  making  peace.  In  Christ  there  is  taei- 
ther  Jew  nor  Gentile,  bond  nor  free :  all  are  one, 
He  has  united  all  things  in  heaven  or  in  earth. 
Is  this  done  by  altering  the  constitution  and  ar- 
rangement of  things  respecting  those  already  in 
glory,  or  is  it  not  rather  by  altering  and  conform- 
ing things  on  earth  to  the  pattern  of  things  in 
heaven  ?  Either  then  the  ancient  saints  vrerc 
trained  up  for  that  place,  by  a  dispensation  of 
grace,  or  we  are  not,  or  they  and  we  cannot  be 
united.  If  they  were  not,  and  we  are,  then  our  ed- 
ucation and  theirs  are  essentially  different.  They 
and  we  are  not,  cannot,  be  socially  and  beatifictUy 
united.  One  will  speak  the  language  of  Canaan, 
and  the  other  the  language  of  Ashdod.  They 
will  be  barbarians  to  us,  and  we  to  them.  We 
cannot  be  united  as  one  nation,  our  language,  our 
sentiments,  our  spirit  have  been  so  different* 
Who  but  sees  the  absurdity  of  this  ?  They  with- 
out us  could  not  be  perfect,  nor  we  without  them. 
The  reason  is  obvious.  The  body  is  one.  We 
are  all  members  ©ne  of  another.  All  must  be 
unitedly  exhibited  as  the  reward  of  his  suffering, 
when  ha  shall  see  of  the  travail  of  his  soul,  and  be 
satisfied  ;  when  he  shall  surrender  the  kingdom 
unto  his  father  ;  saying  here  am  I  and  the  chil- 
dren whom  thou  hast  given  me.  Though  gath- 
ered from  different  ages  and  places',  they  shall 
tkca  be  ONE  GREAT  NATION.    Th«  charter  ba? 


56  TMK    6RACE   Olr   THE 

always  been  the  same.  The  one  charter  of  all 
their  rights  has  been  the  covenant  of  grace,  and 
when  all  the  diversities  of  opinions  shall  be  dis- 
pelled, by  the  vision  of  glory,  the  differences  of 
limes,  in  which  they  have  lived,  shall  be  all  lost 
i«  the  duration  of  eternity.  Then  shall  Abel,  the 
Protoraartyr,  whose  spirit  first  of  human  souls, 
enjoyed  celestial  bliss,  and  the  last  believing  spir- 
it, who  shall  close  up  the  rear  of  the  great  ran- 
somed multituds,  unite  in  sweetest  symphony,  in 
shouting,  '*  Grace,  Grace,  unto  it." 

But  are  we  still  told  that  this  all  might  be  the 
case,  and  yet  the  Abrahamic  covenant  not  be  a 
dispensation  of  the  covenant  of  grace,  because  he 
lived  in  a  typical  period  ?  What !  nnight  grace 
be  exhibited,  and  grace  applied  for  salvation,  and 
yet  the  dispensation  not  be  gracious  ?  It  must  b« 
remembered  that  typical  and  gracious  are  not  op- 
posites,  capable  of  being  contrasted,  cr  contradic- 
tory, incapable  of  recftneiliation,.  0f  what  were 
the  ordinances  of  that  period  typical?  Do  you- 
say,  of  the  external  ordinancet  of  the  gospel  dis- 
pensation ?  Then  there  must  be  some  anti'13  pe  in 
these  of  the  rite  of  initiation.  What  is  that,  if 
not  baptism  ?  Again  do  you  say,  they  w«re  typi- 
cal of  spiritual  things?  If  so,  then  what  is  the 
essential  difference  between  thena  and  the  ordi- 
nances of  grace  now  ?  In  this  sense  the  erdi- 
nances  may  still  be  called  typical,  for  they  still 
address  men's  reason  through  the  organs  of  sense 
and  perception.  They  yet  regard  man  as  consist- 
ing of  soul  and  body  j  a  capdidate  ia  lime  for 
eternity. 


ABRAMAMIC    COVEKANT,  57 

Is  it  farther  objected,  that  our  system  makes 
Abraham  a  Mediator  ?  We  answer,  by  no  means. 
On  the  contrary,  we  establish  from  scripture  that 
he  had  the  same  One  Mediator  that  all  belicTers 
have.  The  covenant  we  have  seen  was  not  orig" 
inally  made  with  him.  It  was  the  eternal  cove- 
nant which  only  received  a  formal  aod  eminent  rat- 
ifieatioB  with  this  illustrious  patriarch.  Finally* 
Is  it  objected  that  nothing  but  a  natural  birth  was 
required  in  the  Abrahamic  covenant,  but  that  a 
spiritual  birth  is  necessary  in  order  to  partake  of 
the  privileges  of  the  covenant  of  grace  ? 

To  this  we  answer,  by  asking ;  Were  there  any 
saved  under  that  dispensation  ?  Were  the  be- 
lievers of  that  day,  and  under  that  dispensatiom 
regenerated  or  unrcgcnerated  ?  Did  they  believe 
without  the  operation  of  the  Spiirit,  or  with  it  ? 
If  with  it,  then  they  were  regenerated,  as  well  as 
^e.  If  they  were  not,  how  did  they  enter  into 
heaven  ?  Except  a  man  be  born  again  he  cannot 
enter  into  the  kingdom  of  heaven.  Is  it  said  the 
kingdem  in  John  iii.  means  the  visible  Church  ? 
Grant  it,  and  are  the  terms  of  admittance  into  the 
latter  stricter  than  into  the  former  ?  Can  they  be 
admitted  into  the  heavenly  society  without  regen- 
eration, and  not  into  the  earthly — into  the  trium- 
phant, and  not  into  the  militant  Church !  !  ! 

Again,  can  none  be  members  of  the  church  now 
unless  they  be  regenerate  ?  Was  Judas  regene- 
rated i  No  ;  he  was  the  son  of  perdition.  Was 
Simon  the  sorcerer  regenerated  ?  No  ;  he  was 
in  the  gaU  of  bitterness  and  in  the  bond  of  laiqui- 


58  THE    GRACE    OF    THE 

ty.  ^^'tre  (h«  story  grouiod  hearers,  the  tares  and 
the  many  that  fehall  say,  Lord,  Lord,  &c.  at  the 
last  suing  for  admittance  renewed^  Were  they  who 
fled  for  fear  of  persccatioB,  regenerated,  who  wervt 
out  from  us,  because  they  were  not  of  us  ?  These 
descriptions  were  all  privileged  with  the  partici- 
pation of  gospel  ordinances;  belonged  to  the  visi- 
ble society  of  the  saints,  yet  unregeneratt  • 

The  truth  on  this  subject  appears  to  be  thi», 
that  the  Church  in  old  and  new  tesian>ent  times, 
has  had  true  and  false  merabers^  The  true  menn- 
bers  always  were  made  so  by  the  regeneration  of 
the  Holy  Spirit,  This  benefit  is  certainly  impli- 
ed, and,  that  not  obscurely,  in  the  great  promise  of 
this  dispensation,  I  will  be  your  God.  1  his  tlie 
apostle  Peter  quotes  to  encourage  his  3000  con- 
verts. *•  The  promise,"  tays  he  •*Is  to  you  and 
to  your  children."  This  he  mentions  to  encour- 
age them  that  they  should  receive  the  Holy 
Ghost.  It  is  then  evident  that  if  a  disperEaticn, 
>vhereby  God  is  manifested  in  mercy  throngh 
Jesus  Christ,  and  by  the  Spirit  of  God  be  a  dis- 
pensation of  grace,  tkis  covenant  with  Abraham 
must  be  so  called,  i.  e.  The  Abrahamic  ecvcnant 
was  gracious.  Not  only  has  it  continued  to  un-^ 
fold  its  stores  of  grace  to  all  ages  past,  but  will  in 
all  age«  of  time  and  eternity  to  come. 

I  will  be  t/oiir  God,  It  intimated  that  all  the 
seyeral  advances  of  the  covenants  execution, 
would  tale  place  in  their  proper  order  and  time  ; 
of  course,  that  Christ  would  appear  as  the  great 
«refi/'— that  he  would  Le   cut  off,  bui  net  for  him- 


ABRAHAMIC    COTINANT.  59 

8«lf,  that  he  would  bring  in  an  everlasting  right- 
eousness, Dan  ix.  24,  thax  in  him,  all  nations  of 
the  earth  should  finally  be  blessed. 

Hence  it  is  evi(Jept  thai  a  great  many  bleeaiogs 
of  this  covenant  arc  yet  to  be  enjoyed.  We 
are  not  without  our  interest  in  it,  if  v/c  be  be- 
lievers, God  is  our  God,  nnd  the  God  of  oar 
seed,  as  wc\l  as  be  was  the  God  of  Abrahan)  aad 
his.  We  reckon  that  he  is  so  by  the  greatest 
grace.  This  promise  will  be  eminently  accom- 
plished, when  the  Jews  shall  be  brought  in  by 
the  fulness  of  ih*  Gentiles,  All  Israel  shall  be 
saved,  as  it  is  written,  Isaiah  lix,  20.  **  And 
the  Redeemer  shall  come  to  Zion,  and  unto  them 
that  turn  from  transgression  in  Jacob,  saith  the 
Lord.  As  for  me,  this  is  my  covenant  with  them, 
saith  the  Lord  ;  My  Spirit  that  is  upon  thee  and 
my  words  which  I  have  put  into  thy  mouth, 
silhall  not  depart  out  of  thy  mouth  ;  nor  out  of 
the  mouth  of  thy  seed,  aor  out  of  the  mouth  of 
thy  seed's  seed,  saith  the  Lord,  from  henceforth 
and  forever.  Then  shall  mea  be  particularlf 
blessed  in  the  seed  ot  Abraham  ;  all  natix>nf 
shall  call  him  blessed,  according  to  the  promis« 
of  this  gracious  covenant.  The  people  shall 
praise  him,  all  the  people  shall  praise  him  :  The 
earth  shaU  yield  its  increase,  and  God,  even  our 
God,  shall  bless  us.  Whereas,  but  a  small  peo- 
ple, inhabiting  a  little  spot  of  territory,  were  an- 
ciently his  peculiar  possession,  then  shall  the 
kingdoms  of  the  world,  become  the  kingdoms  of 
our  Lord,  arvd   of  his  QhrisC.    This  g;re4t  do- 


6Q.  thc  grace  ot,  &c. 

miQion  shall  extend  from  sea  to  sea,  and  from 
the  river  unto  the  ends  of  the  earth.  The 
whole  vrorld  shall  be  filled  with  the  knowl- 
edge.of  the  glory  of  the  Lord.  One  shall  say 
I  am  the  Lord's,  and  another  shall  subscribe  him- 
•elf  by  the  name  of  Jscob  ;  and  another  shall 
subscribe  with  his  hand  unto  the  Lord,  and 
surname  himself  by  the  name  of  Israel.  They 
■hall  say,  come  and  let  us  join  ourselves  unto  the 
Lord,  in  an  everlasting  covenant  that  shall  not  be 
forgotten.  But  even  in  all  the  glories,  and  felici- 
ty of  the  millenial  agt,  we  shall  not  exhaust  the 
blessings  and  grace  of  this  covenant.  "  I  will  be 
yourGodf  no,  they  shall  come  from  the  east,  and 
from  the  west,  and  sit  down  xvitk  Abraham  and 
Isaac  and  Jacob,  in  the  kingdom  of  our  heavenly 
Father.  They  shall  encircle,  according  to  this 
charter,  the  Eternal's  throne.  They  shall  inhab- 
it those  mansions,  which  thc  RcdcemingSeed 
hath  purchased,  prepared,  and  preoccupied. 
Then  all  the  ransomed  of  the  Lord,  shall  meet 
en  the  summit  of  the  heavenly  Sion«  and  join  in 
tike  harmonious  choir  of  praise  to  God  and  the 
Lamb,  in  the  new  Jerusalem,  for  ever  and  ever. 


PART  III. 

The  permanent  sanction  of  the  moral  Lavi. 

IT  is  very  observeable  that  in  all  the  cli^pen- 
aations  of  Providence,  atid  grace,  the  )'oung  and 
helpless  are  preserved  and  defended.  Anionjj 
the  animal  tribes,  the  operations  of  providential 
kindness  to  this  effect,  arc  very  conspicuous. 
By  the  storgeal  affection  and  parental  instinct 
their  indigent  and  imbecile  young  are  nourished, 
with  unwearied  kindness,  and  defended  some- 
times by  fraud,  sometimes  by  force,  with  astonish- 
ing skill,  and  courage.  The  weak  seem  to  say, 
I  am  strong  ;  and  the  timid  who  have  recourse  to 
no  defence  for  themselves,  but  flight,  will,  when 
guarding  their  young,  place  themselves  '.n  bellig- 
erent attitude,  against  the  fiercest  assailant,  and 
most  rapacious  destroyer. 

To  this  interesting  phenomenon, God's  care  of 
his  people,  and  children,  is  often  compared.  In 
the  period  of  Israel's  redemption,  and  the  subse- 
(queni  Sinaic  legislation,  God's  care  for  the  seed 
of  Israel,  and  the  children  of  his  peojple,  is  re- 
markable. 

The  Egyptian  po'icv,  worse  thra  saVagc  cruel- 
ty, contemplated  the  diminution  of  Israel's 
strength — Every  male  infant,  for  this  purpose, 
must  be  put  to   death.     But  co,  the  matrons  oi 

¥ 


62  THE    PERMANENT    SANCTION    OF 

Isrnd  are  strong,  and  the  mic'ivives  bT  Fgypt  are 
tender.  1  h-:  children  ?.r«-  spnri'd  ;  the  more  thty 
are  oppressed,  the  more  they  grow — they  come 
cut  not  one  week  arnonj  all  fh<rir  tribes.  The 
Egvptians  are  caught  in  their  own  net-^^their 
prime  youth  are  cut  off — the  Lord  of  hosts  snves 
ene  and  rears  him  up  in  the  Egyptian  palace,  who 
is  to  deliver  Israel's  sons.  '*  The  children  ©f 
Israel  sighed  by  reason  of  ihe  bondage.  And 
God  heard  their  groaning,  and  God  remembered 
his  corenam  with  Abraham,  with  Isaac  and  with 
Jacob."  Those  who  wer«  saved  from  the  waters 
©f  the  river,  sing  an  epinikeon  over  iKcir  enemies 
immersed  in  the  depths  of  the  sea. 

In  that  deliverance  the  fdture  good  of  the  in?- 
fants  of  Abra'hatn*s  posterity,  is  particularly  con- 
suited.  The  adults  thus  redeemed,  with  the  eX" 
ctption  of  two,  fall  in  the  v/ilderness. 

When  he  brought  this  ransomed  family  out  of 
the  iron  furnace,  he  would  not  lead  them  through 
the  populous  region  which  lay  along  the  shore  of 
the  Mediterranean,  but  led  them  through  the  de^ 
viotis  wilds  of  Arabia  Petrea.  This  he  did,  part- 
ly becau?e  he  knew  tKeir  hearts  were  tender,  iher 
might  be  afraid  of  military  force  by  the  way; 
partly  tbit  he  might  teach  them,  in  early  life,  the 
knowledge  of  his  covenant  and  Inw.  They  were, 
as  a  nation,  just  in  early  infancy  ;  unfit  yet  to  act 
for  themselves,  yet  were  they  very  obviously  re- 
garded by  God's  covenant,  and  so  must  be  ma- 
triculated in  his  school,  that  they  might  be  edu- 
cated, a»  those  wh»  were   heirs  of  a   heavenly 


THE    MORAL    LA\t.  63 

Canaan,  and  candidates  of  an  incorruptiljle  inhcr- 
juncc.  "  And  God  said  moreover  uriio  Moses: 
1'hus  shall  thou  say  unto  the  children  of  Israel. 
'1  he  Lord  God  of  jour  fathers,  the  God  of  Abra- 
ham, the  God  of  liaac,  a>id  the  God  of  Jacob 
hath  sent  me  unto  you.  'Ihia  is  my  name  for- 
cvw,  and  this  is  my  memorial  unto  all  genera- 
tions." lie  will  be  kuGwn  by  a  name  exi>rt>»i8ive 
of  his  relation  to  this  patriarch  and  his  seed  for- 
ever. Of  his  gracious  kindness  according  to  kls 
covenant,  to  the  posterity  of  Abraham,  he  wiil 
preserve  a  memorial  to  all  gener-^tians  oi  men. 

That  this  legislative  transaction  should  disjn- 
nul  the  covenant  of  promise  is  very  un.ikcly. 
That  it  should,  there  can  hardly  be  supposed  jmy 
thing  more  absurd,  unless  it  should  be,  thai  the 
anti-typical  redemption  did.  "  Is  the  law  then 
•gainst  ih«  promise  of  God  ?  God  foibid  ;  for  if 
there  had  been  a  lavr  which  could  have  given  life, 
verily  righteousness  should  have  been  by  the 
law."  Gal.  iii.  21. 

It  is  not  only  upon  the  principles  of  priorit}-* 
which  in  all  courts  is  a  strong  claim,  bm  also  be- 
cause both  of  these  events  were  coaicm^)iut<.d  in 
this  ancient  covenant.  We  have  seen  that  the  re- 
demption fiom  Egypt  was  effocled  by  the  Lord, 
because  he  remembered  his  covenant  with  their 
fathers,  and  it  is  equally  evident  that  the  New- 
'J'estament  redemption  of  his  people  out  of  all 
nations,  wherein  ih«)  have  been  scivauts  of  sin 
and  slaves  to  Satan,  is  eentemplated  in  the  very 
terms  of  the  Abrahamic  diapensaiion  of  the  cove- 


64  fHE   FIRMAMENT    SANCTION    OF 

naDt  of  grace.  Gal.  iii.  8.  "And  the  scripture 
foreseeing  that  Gud  wrould  justify  the  heathen 
through  faith,  preached  the  gospel  before  unto 
Abraham,  *ajing.  In  thee  shall  all  natioas  be 
bli^ssed.  So  then  they  which  be  of  faith  are 
blessed  with  faithful  Abraham,  v.  17.  And  this 
I  sav,  that  the  covenant  that  was  confirmed  bcfere 
of  God  in  Christ,  the  law  that  was  430 years  aft«r, 
cannot  disannul  that  it  should  make  the  promise 
of  none  effect."  It  is  true,  if  the  law  should  be 
considered  as  a  covenant  of  works,  and  obedience 
to  it  be  the  supposed  condition  of  life  and  happi- 
ness, then  it  would  have  this  effect,  to  abrogate 
the  previous  dispensation  of  grace.  Bui  this  was 
not  the  case,  v  13.  "  For  if  the  inheritance  be 
of  the  law,  it  is  no  more  of  promise,  but  God 
g:ive  it  to  Abraham  by  promise.  The  moral  law 
however  was  and  still  is  useful.  By  this  sinners 
are  led  to  the  knowledge  of  sin,  and  believers  are 
directed  to  dnty.  It  is  a  rule  of  life  in  the  hands 
of  a  Mediator  to  believers. 

The  ceremonial  law  was  a  veiled  gospel,  or  as 
the  scripture  expresses  it,  a  schoolmaster  to  bring 
us  to  Christ,  that  we  might  be  justified  by  faith. 
Sofa)  from  Christ's  coming  to  destroy  the  ancient 
covenant  ©f  promise,  that  the  promises  were  in 
bim,  all  yea  and  amen.  They  were  fulfilled  and 
ratified  in  Jesus  Christ.  In  the  giving  of  the  law 
and  tUe  redemption  of  that  period,  he  is  known 
by  the  name  Jehovah,  immutable  in  his  charac- 
ter, and  faithful  to  his  promises  of  salvation. 
Then  might  Israel  say,  "The  Lord  is  our  judge, 


TIIIL    MORAL    LAT'.  OJ 

the  Lord  is  our  lawgiver,  the  Lord  is  oi.r  king, 
he  will  save  iis.'*  The  intelligent  would  at  once 
see  that  the  law  was  holy,  and  jiui,  and  good. 

It  is  evident  too,  that  whatever  were  the  n:ian- 
ifcsiations  of  propitious  providenc*  and  benign 
gf-ace  to  adttlts  ;  the  sat«e,  if  not  greater,  were 
made  to  tliu  children.  1  hey,  as  well  as  ihe  a- 
clolts,  "art  baptised  in  the  cloud  and  in  the  sea." 
God  cair.cs  them  as  on  eagles  v«lng-^ — he  s()reads 
his  cloudy  piesetite  over  them,  to  correct  the  fer- 
vid h:;at  of  day.  and  chiiling  damps  of  night, 
I'o  all  of  them  in  the  preface  of  thi-s  law,  he  most 
graciously  says.  *'  I  am  the  Lord  )  our  I'Od." 
'i  lie  form  of  this  preface,  as  well  iis  iis  pl^ce  in 
relation  to  the  law,  will  abundantly  satibfy  all  who 
know  any  thing  about  grace,  that  there  was  grace 
in  (his  Icrgaiion,  and|  so  long  as  grace  shall  lavSt, 
this  law  must  of  course  be  considered  as  h.ning 
a  gratioui  nancliou.  "  Because  God  is  the  Lo<d 
and  our  God  and  Redeemer,  thcrciore  wt  ar« 
bound  to  keep  all  his  commandments/' 

I.  is  true  the  trumpet  ot  the  AlmJghiy  souu;!- 
ed  long  and  strong  :  in  peals  of  hoarse  ihuiuii-i 
the  Eternal  give  his  voice  ;  but  siill  ii  i"/as  iht: 
Voice  of  the  everlasting  Father  inculcaiUi^  sulai'j- 
ry  precepts  and  maxims  upon  his  chiidicn.  lie 
claims  them  alias  his.  Ex.  x^ii.  1,  "2.  **•  And  the 
Lord  spake  unto  Moses,  saying,  Sanctify  unto 
me  all  the  fiist  born  ;"  and  as  the  Apostle  rea- 
sons, "  If  the  first  fruits  be  h€>ly,  the  lump  is  also 
holy,  if  the  root  be  holy,  so  arc  the  brunchtrs." 
P'^ilicular  provision  was  made  for  the  educalio« 
r  3 


&6        IHK  Pr.P.MAStNT  SANCTION  OT 

Oi'  ynuih  in  ihi«  code,  v.  8lh.  "  And  thou  shatt 
show  thy  son  in  that  day,  sayln{»  ;  This  is  done 
because  of  that  which  the  Lord  did  unto  me,  when 
I  canne  forth  out  of  Egypt,  v.  9.  And  it  shall  be 
for  a  sign  unto  thee  upon  thine  hand,  and  for  a 
memorial  between  thine  eyes  ;  that  the  Lord^s 
la^ut  may  be  in  thy  mouih,  for  with  a  strong  hand 
hath  the  Lord  brought  thee  out  of  Egypt.*'  v.  14. 
And  it  shall  be,  w  hen  thy  son  asketh  thee  ia  time 
to  come,  saying.  What  is  this  ?  that  thou  shalt 
say  unto  him.  By  strength  of  hand  the  Lord 
brought  us  out  from  Egypt,  from  the  house  of 
bondage."  There  was  gospel  mystery  in  all  these 
rites  and  in  the  events  which  they  commemorat- 
« d,  a»d  therefore  the  parents  must  be  careful  to 
instruct  their  children  in  their  allusion  and  sig- 
nification. They  were  charged  not  only  to  an- 
swer the  qiiestions,  which  juvep-ile  curiosity  might 
propound,  and  which  parental  piety  will  always 
feel  a  peculiar  pleasure  to  gratify  ;  but  they  were 
lo  make  the  gospel  of  the^ir  time  and  of  that  dis- 
pensation the  great  topic  of  discourse  ! 

Children  were  embraced  and  eontcroplated  in 
the  body  of  the  decalogue  or  ten  commandments. 
Thus  in  the  second,  parents  are  charged  by  all  the 
solicitude  they  would  naturally  have  for  theij. 
children,  to  worship  God  in  no  other  way  than  in 
that  of  divine  institution.  They  must  make  to 
themselves  no  similitude  or  imitation  for  their 
supposed  help  or  imaginary  gratification  in  wor- 
ship. They  must  receive,  observe  and  keep  pure 
^d  entire  all  su  ch  religious  worship  and  ordlnaa- 


THE    MORAL    LAW.  67 

ces^  God  halh  appointed  inijis  word.  Why  ? 
"  For  I  the  Lord  thy  God  am  a  jealous  God,  vis- 
iting the  iniquicies  of  the  faihers  upon  the  chil- 
dren Mtito  the  third  and  fourth  generation  of  them 
tb^t  hate  me,  and  shewing  mercy  unto  thousands 
of  them  that  love  me  and  keep  my  command- 
ments." See  how  abundant  he  is  in  mercy  and 
grac6  eves  in  legislation. 

Again,  in  ihe  fourth  precept  of  the  decaloguei 
where  he  enjoins  the  sanciificalion  of  one  whole 
d<iy  in  seven,  he  enaeis  that  all  the  holy  man's 
household  shall  partake  of  this  rest.  The  seventh 
day  is  the  sabbath  of  the  Lord  thy  God  ;  in  it 
thou  shalt  not  do  any  work,  thou  nor  Ihy  son,  nor 
thy  daughter,  nor  thy  man  servant,  nor  iky  maid 
servant,  nor  thy  cattLe,  nor  the  stranger  that  ift 
within  thy  gates  ;  for  in  six  days  the  Zorc/madc 
heaven  and  earth,  &c.  The  same  character  who 
is  before  called  their  God,  in  reference  to  covc- 
Daat  relation,  is  here  said  to  be  the  Lord  that 
inacle  heaven  and  earth  ;  wherefore  it  s  evident, 
that  if  any  have  another  God  than  the  God  of  A- 
braham,  and  of  Israel  as  their  God,  he  is  not  the 
Lord  that  qnade  all  things.  In  the  fifth  com- 
mandment too,  the  covenant  relation  of  God  to 
his  people  in  all  successive  generations  is  very 
fibvious.  *'  Honor  thy  father  and  thy  mother, 
that  thy  days  may  be  long  in  the  land,  which  the 
X^ord  ihy  God  giveth  thee."  This  command- 
DBent  is  quoted  in  the  New  Testament,  as  a  part 
of  a  code,  by  which  it  Ueyident  the  whole  of  that 
code  is  sanctionedi 


€8  THE    PERMANENT    SANCTION    OF 

Would  any  intelligent  lawyer  quote  from  a 
volume  of  laws  which  had  betn  publicly  repeal- 
ed ?  It  is  evideui  ihtrefore,  that  whtn  the  Apos- 
tle s:«id,  Lj  h.  vi.  2.  "Hooorthy  father  and  moih- 
er  (which  i&  the  fifit  commandment  with  prom- 
ise) it,  was  not  known  that  this  law  was  repta'ed. 
It  docs  not  appear  indeed  that  any,  who  believed 
the  scriptures,  doubted  the  sanction  of  the  Hhral 
Laxi}, 

As  the  bltssing  of  God  was  to  be  upon  their 
basket  ai.d  their  store  in  their  observation  of 
ihuse  laws,  it  is  evidewt  that  every  successive 
generation  were  profiled  by  that  law.  if  thtry  kept 
it,  and  no  law  is  accountable  for  the  inconven- 
iences which  accrue  from  its  violation.  Indeed 
the  more  tl-.ere  are,  the  sirorger  its  authority. 
If  this  law  was  good  fur  one  generation,  it  w  ould 
be  good  for  all  generationsrj  so  long  as  mankind 
continue  the  same,  and  in  so  far  as  circumstances 
arc  bimilar.  The  influence  of  example  is  great 
upon  society,  when  that  is  good  it  must  be  very 
beneficial.  Ihe  example,  which  the  observance 
of  this  law  wcu'd  exhil  it,  would,  from  gcBtralion, 
to  generation,  be  salutary  and  beneficent. 

In  the  re-exLibi:io»  of  the  law  given  in  the 
book  of  DvUteroaomy,  which  signifies  the  second 
law,  or  second  edition  of  the  law, the  same  ptinci- 
plc  of  gracious  attention  to  children  is  still  ob- 
served. This  second  promulgaiion  of  the  law 
took  place  about  forty  y«ars  after  the  first  j  for 
?dihough  the  distance  is  but  about  200  n.ik&  fr«m 
Horeb  to  Kidcsla  they  spent  ab«ni  40  years  in 


THI   MORAL    LAW.  69 

travtlKng  it.  Their  lust,  their  unbelieving  fearg 
caused  this  long  delay  in  the  wilderness.  When 
they  were  rightly  in  their  senses,  they  acknowl- 
edged that  tke  system  of  rule  given  to  them  from 
Moses,  was,  wholesome  and  good.  Dent.  1,  14. 
**  And  he  answered  and  said,  the  thing  which 
thou  hast  spoken  is  good  for  us  to  do."  Thej 
had  anticipated  great  danger,  but  contrarr  to 
their  unbelieving  fears,  their  children  were  infro- 
duced  safe  under  the  auspicies  of  their  heavenly 
Father,  gracious  Protector  and  divine  Redeem- 
er, v.  39.  "  Moreover  your  little  ones  which  ye 
said  should  be  a  prey,  and  your  children  which  io 
that  day  had  no  knowledge  between  good  and 
evil,  they  shall  go  in  hither,  and  unto  th«ni  will  I 
give  it,  and  they  shall  possess  it." 

The  history  of  the  renovation  of  this  covenant 
is  given  in  the  xxix  chap.  **  The«e  are  the  word* 
of  the  covenant  which  the  Lord  commanded  Mo> 
ses  to  make  with  the  children  of  Israel  in  tke 
land  of  Moab,  beside  the  covenant  which  he  made 
with  them  in  Horeb.  v.  10.  Ye  stand  all  of  you 
before  the  Lord  your  God,  your  captains  of  your 
tribes,  your  elders  and  your  officers,  v.  11.  Your 
liiile  ones  .'"  Not  enly  those  who  were  there 
born,  but  also  tho&e  who  were  not  born  were  con- 
sidered by  representation  present,  v.  **  That 
thou  shouldcst  enter  into  covenant  with  the  Lord 
thy  God,  and  into  his  oath  which  the  Lord  thy 
God  mukeih  with  thee  this  day  ;  that  he  may  es- 
tablish ihce  to  day  for  a  people  unto  himself,  and 
that  he  may  be  uuto  thee  a  God  as  he  said  unto 


THE    PERMANENT    SANCTION    ©F  7© 

thee,  and  as  he  haih  swore  unto  thy  iaihers,  (© 
Abraham,  to  Isas^c  and  to  Jacob.  Neither  wiih 
you  only  do  I  make  this  covenant  and  this  oath; 
but  with  hiRi  that  standcih  with  us  this  day  be- 
fore the  Lord  our  God,  and  ahc  with  him  tlict-  in 
net  here  this  day.  v.  29.  1  hose  things  nhick^ftr 
revealed,  btlong  unto  us  and  to  our  child)  en  for- 
ever, that  v.e  may  do  all  the  works  of  this  law.'* 

From  all  these  fscts  respecting  the  utility  of 
lb e  law  in  its  nature  and  tendency,  and  fronn  ii» 
durability  in  its  very  form,  it  nmst  be  e\  i Jcnt,  tiiat, 
if  these  moral  end  salutary  precepts  bt;  abrogsttd, 
their  abrogation  must  b£  very  tuplicit,  aud  must 
be  dor.e  by  competent  authority. 

It  sorxetimes  hftppeus  that  people  through  prej- 
udice, pride,  and  superstition,  are  attached  to 
sysierus  t.  hich  they  had  better  renounce  ;  but  )$, 
is  also  uue,  that  a  great  dtd  dcpends-upon  the 
attachment  ©f  a  people  to  a  system,  Vihether  it 
shaU  be  salutary  to  them  or  not.  To  this  wc 
may,  V.  iih  safely  add,  that  it  is  very  improbable, 
to  say  the  least  of  it,  that  a  people  would  be  too 
much  attached  to  the  laws  cf  their  God.  Were 
the  children  of  Israel  ever  blamed  for  this  ?  No. 
They  are  blamed  foi  the  very  contrary.  Ihty 
made  void  the  law  cf  God  through  thtir  tradi- 
tions. Whatever  therefore  Christ  and  his  Apos- 
tles say  against  the  Pharisees,  Scrilics.  ard  La\%- 
givers  of  that  period,  must  be  understood  against 
their  traditionary  expositions,  and  superstitious 
observances  of  human  appendages;  not  sgainst 
)hc  bu-  itself.     It  is  true  they  might  put  too  n.uch. 


71  THE   MORAL    LAW. 

dfpendarice  en  ihe  literal  observance  of  the  lair. 
The  law  is  only  good  when  lawfully  used,  ami 
Doctors  of  bw  hnve  still  an  adoge,  '•  Siimmum 
jus  est  sufnma  injuria."  The  height  of  the  law 
is  the  height  of  injusiicc.  They  abused  the  Jaw 
very  much,  by  taking  tliose  precepts  which  were 
designed  to  regulate  the  decisions  of  the  judge 
upon  the  bench,  in  times  vrhca  greatest  rigour 
was  necessary,  tUcse  they  took  to  be  common 
maxima,  of  ordinary  life.  By  this  means  they 
juRiified  their  relentless  cruelty  and  revengefi*! 
disposition.  The  law  was  net  to  blame  for  this  ; 
nor  is  Christ  to  be  considered  as  speaking  against 
the  law  of  retaliation  in  every  case  when  he  re- 
pjoves  this  its  abus?.  Neither  will  the  reproof 
which  he  administers  to  profane  swearers  be  coa- 
«idered,  by  any  but  ignorant  enthusiasts  or  de- 
signing  kn-wes,  to  be  a  repeal  of  the  law  respect- 
ing testimony  npon  oath.  "  An  oath  for  confirm 
mation  is  sti4l  im  ordinance  of  God  to  put  an  end 
to  strife." 

Judicious  and  tender  Christians  may,  and  stlU 
do,  testify  against  crtielties  perpetrated  by  individ^ 
Aials  and  communities  under  the  pretext  of  law* 
even  di\ine.  They  may,  and  still  do,  testify  a<» 
gainst  the  profane  forms,  and  profane  frequency 
of  oaths.  They,  notwithstanding,  constantly 
plead  that  individuals,  Churches  and  nations 
should  avouch  God  to  be  their  God— that  thejr 
should  walk  in  his  statutes,  keep  hi*  ordinances, 
and  in  case  of  sufncieni  importance  and  difficulty 
jiwcar  by  his  great  and  dreadful  name. 


fi  VQE   PERMANENT    SANCTISN    et. 

If  this  be  coflsidered  digression,  we  arc  not  to 
blame,  hut  our  opponents,  who  h«v€  dra|;ged  it 
into  the  controversy.     If  they  are  forced  to  take 
refuge  in  an  antinomian  plea,  it  cannot  be  against 
the  lavr  or  cause  of  this  controversy  to  plead  for 
the  permanent  sanction  of  the  Moral  Laxv.     I 
know  some  of  the  baptist  brethren  will  say.  We 
do  not  affirm  that  Christ  came  to  destroy  the  law. 
We  do  say  with  the  Apostle — "  The  law  is  holy 
^nd  just  and  good.     We  wish  they  would  all  say 
»«o.     When  they  do,  we  shall  in  our  rwgociations 
«rith  them^  desist  from  long  discussions  of  a  con- 
troversial nature  x>n  this  point.     It  is  extremely 
^difficult  at  present  for  their  want  of  union  among 
themselves  to  know,  in  what  manner  to  meet  them 
^n  their  views  of  the  flaw.     They  have  eacompat- 
aed  the  camp  of  truth  ;  not  in   regular  battalions 
marching  in  rank  and  file,  but  in  skulking  parties^ 
like  companies  of  Indians,  hordes  of  Vandals,  or 
legions  of  Gog  and  Magog-     Some  say  there  arc 
ten  commandments  ;  some  say  there  are  eleven  { 
some  say  there  are  six  {  some  four  ;  some  two  ; 
some  one  j  some  none.     Some  say  there  are  tea, 
but  like  the  Papists  who,  erasing  the  second,  be- 
cause it  does  j!9t  well  comport  with  their  hosts 
and  images,  make  tv\^  ef  tke  tenth*     So  some  of 
the  mudern  Heformers  take  away  the  fourth  a<i4 
sup'r^;     she  law  of  Vove  in  its  room.     Love,   t» 
be  suireis  of  great  noioment,  both  in  morals  and  re- 
ligion, but  it  is  also  very  evident  that  it  is  rather 
a  compottnd  or  summary  of  tiie  whole  law  fhaa  ■ 
41stiact  precept  of  itself.    Lore  is  the  ful£Ui»^  o^ 


THE    MORAL    LAW.  73 

tlie  hiw.  All  ihe  law,  1.  e.  of  relative  duty,  is 
comprehended  in  this  : — ''  thou  shalt  Icve  thjr 
neighbor  as  thyscll." 

••  Thou  shah  love  the  Lord  thy  God  with  zU 
thy  he:trt,  with  all  thy  soul,  with  all  thy  strengtlj, 
and  with  all  thy  mind  ;  this  is  the  first  and  great 
commandnnent,  and  the  second  is  like  iinto  it, 
thou  shall  love  thy  neighbor  as  thyself.  Oii  these 
two  hang  all  the  law  and  the  prophets  "  In  the 
degraded  state  of  morals  which  prevailed  in  ihe 
time  of  Christ,  when  relative  and  religious  duiies 
were  made  to  consist  in  hollow  forms,  there  was 
an  obvious  propriety  of  enforcing,  with  spci;ial 
emphasis,  the  great  moral  and  spiriiuid  essence 
of  the  law,  which  is  love. 

In  the  New  Testament  there  was  no  need  to 
give  a  ceremonial  code  of  law.  That  was  already 
done  in  the  ancient  legislation.  To  this  system, 
our  great  Lord,  Judge  and  Lawgiver  constanrlx^ 
referred.  When  the  young  man  in  a  Kgal  spirit 
asked,  saying.  Good  Master,  what  good  thin^ 
shall  I  do  that  I  may  have  eternal  life,  JVIatthew 
six.  11.  And  he  said  unto  him.  Why  callest 
thou  me  good  ?  there  is  none  good  but  one,  that  is 
God  ;  but  if  thou  wilt  enter  into  life,  keep  tlie 
commandments."  Would  not  every  right  hearted 
Israelite  have  understood  the  whole,  but  wishing 
perhaps  for  ostentation,  he  saith  unto  him, 
Which  ?  Jesus  said,  Thou  shalt  do  no  murder, 
Thou  shalt  not  conomit  adultery,  Thou  shalt  not 
steal.  Thou  shalt  not  bear  false  witness,  Honour 
thy  father  and  thv  mother  i  and  thou  shalt  love 
G 


--^4  TME    PtRMANENT    SANCTION    O^ 

tliy  ncjgl-ibor  as  thyself."  Here  we  have  cniy 
five  enum^ratto'.  But  does  that  prove  that  the 
first  table,  containing  the  rules  of  our  duty  to  God, 
are  all  abolished.  Certainly  that  would  be  bold 
deduction,  far,  ratht-r  than  fair  inference.  If 
moreover,  because  the  first  table  of  the  law  is  not 
here  formally  expressed,  the  conclusion  must  be, 
that  the  four  commandments  of  it  are  repealed  i 
why  should  not  the  tenth  upon  the  same  account 
be  considered  as  no  more?  The  Apostle, howevr 
er,  it  appears,  found  the  tenth  not  rescinded,  but 
still  in  the  list.  This  he  did  too,  when  he  wa9 
studying  the  law,  not  in  the  superficial  and  super- 
stitious way  of  a  Pharisee,  but  when  he  was  spir- 
itually and  deeply  exercised  in  religion.  He  ob- 
tained from  the  law,  by  the  assistance  and  gracious 
operation  of  the  spirit  of  God,  the  knowledge  of 
sin.  "I  had  not  known  lust,  unless  the  law  had 
said,  Thcu  shah  not  ccvet.""  Paul  certainly  did 
not  know  that  all  the  commandments  not  men- 
tioned in  the  foregoing  list  were  abrogated.  If 
he  had,  he  would  riot  have  troubled  his  conscience 
about  covetousness,  for  it  appears  that  his  mind, 
ivith  all  the  moral  and  religious  culture  which  it 
had  received,  could  not,  or  did  not,  without  the 
law,  discern,  or  count  much  upon,  heart  sins. 

It  is  equally  evident  and  certain,  that  this  rela- 
tion of  his  own  experience  was  designed  for  gen* 
eral  edification  ;  of  course,  he  did  not  allow  us  to 
take  the  former  enumeration  of  the  command- 
ments as  entire  and  complete.  But  we  need  not 
-haye  left  the  passage  itself  to  shew  that  thetetith, 


TriE    MORAL    I. AW.  fi 

artd  the  four, of  the  first  tnble,  containing  most  for- 
mally our  duty  to  God  are  not  excluded.  He 
mentions  a  few  of  the  commandments,  in  oider  lo 
direct  him  to  the  moral  code  for  the  rule  of  his 
obedience.  There  is  great  wisdom  muiifesicd 
however  in  the  selection.  They  arc  commar.d- 
ments  which  respect  overt  conduct  ;  as  if  he  h.d 
said,  '*  Live  peacenbly,  chastely,  honestly,  tru'y, 
dutifully."  But  docs  he  say  thia  is  a  pcrK-ci 
summary  of  moral  and  religious  duties  ?  It  had 
been  strange,  if  he  had  so  mutilated  liis  own  \a\v 
and  neglected  altogether  the  fear  of  GoJ,  which 
old  testament  teachers  of  eminent  rank,  by  the 
spirit  of  God,  pronounce  to  be  the  btglRuiisg  of 
wisdom. 

Solomon,  when  In  old  age  arid  having  made 
many  observations  on  religious  and  moral,  as  well 
as  on  natural  things,  says,  "  Fear  GoJ  and  keep 
his  commandments,  for  this  is  ihe  whole  duty  of 
man."  Does  the  Saviour  then  relax  thia  law,  and 
say  that  a  man  who  observed  only  a  part  of  it 
would  be  perfect  ?  No.  "  If  thou  will  ke  per- 
fect, sell  what  thou  hast  and  give  to  ilic  poor.'* 
Lo  !  Now  his  conscience  feels  the  painful  twitch- 
es of  the  tenth  command menr.  llti  had  grc.it 
possessions.  Although  the  Lord  of  al",  who  for 
our  sakes  became  poor  thai  v,  e  through  his  pov- 
erty might  be  rich,  gave  commandment  and  ex- 
ample, hecouMnot  obey.  "  He  went  away  sor- 
rowing." For  what  was  he  sorry  ? — that  he 
found  the  divine  teacher,  whom  he  had  already 
called  "Good  Master,"  so  strict  a  casuist,  thai  he 


76  THE    PERMANEN    SAKCTTION    OF 

enforced,  as  he  thought,  with  such  severitVi  the 
duties  of  the  moral  law*  He  had  perhaps  never 
before  thought  of  the  right?  of  the  poor  any  far- 
tlicr  than  the  caprice  of  the  rich  will  grant.  His 
goods  were  now  by  the  Lord  of  all  transferred  to 
the  poor.  He  coveted,  notwithstanding,  and 
kept  ihem.  '■  How  hardly  shall  a  rich  man  enter 
into  thf  kingdom  of  heaven  ?  How  hardly  shall 
they  who  trust  in  uncertain  riches  be  saved  I 
I'.len  must  be  content  in  any  state  which  the  Lord 
of  all  is  pleased  to  order  them,  and  with  another 
franie  of  mind  they  cannot  be  his  disciples.  It 
seems  then  we  may  add  one,  viz.  the  tenth  to  the 
previous  tnumeration  and  so  we  shall  have  at 
least  six. 

But  what  is  to  be  done  with  the  four  of  the  first 
table  ?.  Are  they  all  irretrievably  gone  by  the  o-" 
mission  of  them  in  this  colloquy  ?  No  ;  they  are 
all  included  in  the  command,  "take  up  the  cross 
and  folio v/ me."  To  follow  Jesus  no  doubt  im- 
plies that  we  should  avouch  him  to  be  our  God  by 
faith  in  hi?  name,  "  Ye  believe  in  God,  believe 
also  in  mc."  This  he  commands  to  all  his  fol- 
lowers. By  this  faith  in  the  Son,  all  believer* 
obtain  possessicm  of  the  Father.  They  receiva 
the  true  God  as  their  own  and  only  God.  '*  He 
ihut  hath  the  Son  hath  the  Father." — Though 
tvt'o  persons  they  are  but  one  God.  ''  I  and  my 
Father  are  one."  *'  Tht  re  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word  and  the 
Holy  Ghost,  and  these  three  are  one."  He  was 
then  evidently  commanded  in  order  to  be  perfect 


THE    MORAL    LA^T.  77 

according  to  the  law,  to  have  the  true  God  for  his 
God.  He  must  i^nounce  his  god  of  gold — he 
must  h?»ve  the  right  object  of  worship,  the  only 
true  God — he  must  also  worahip  and  glorify  him 
accordiiigly.  This  is  the  first  commandment  — 
"Thou  shah  have  no  other  Gods  before  me."  He 
must  also  be  correct  in  the  means  of  worship,  for 
as  there  is  but  one  God,  so  theie  is  but  one  Me- 
diator between  God  and  m.\n,  the  m;m  Christ  Je- 
sus. There  is  no  image  allowable  in  worship., 
there  is  but  one  that  can  exhibit  the  Father,  viz. 
the  Sor.  He  and  not  the  gilded  statue,  or  irra- 
diated painting,  is  the  brightness  of  ilie  F.*- 
ther's  g'ory,  and  the  express  im.ige  of  his  person. 
He  is  God  manifested  in  the  flesh.  "  No  man 
hath  seen  God  at  any  time,  the  only  begotten,, 
vho  is  in  the  bosom  of  the  Father,  he  hath  declar- 
ed him."  They,  then,  who  v/ill  follow  this,  God 
manifested  in  the  flesh,  or  in  the  persor^of  the  Soa 
incarnate,  must  not  conform  to  fashionable  and 
s  tfe  modes  of  worship,  as  some  Judaizers  did 
■who  had  their  proselytes  circumcised,  and  so  be- 
ing accounted  Jews,  the  offence  of  the  cross 
ceased.  While  the  Jews  worshipped  the  true 
God  correctly,  the  Romans  persecuted  them* 
When  they  rejected  the  holy  One  of  Isratj,  the 
just  Jesus,  their  persecuting  cruelty  was  turned 
upon  the  Christians.  This  man  is  therefore  evi- 
dently commanded  by  the  great  teacher  to  take 
»p  divine  institutions  at  all  peril.  He  must  re- 
ceive, observe,  keep  pure  and  entire  ail  such  re- 
ligious worship  and  ordinances  as  God  hath  ap,* 
e  2 


78  THE    PERMANENT    SANCTION    Or 

pointed  in   his  \yord.     He  mast  worship  exclu- 
sively by  means  of  the  spirit  and  essence  of  divine 
appointment.     This  is  the  second  commandment. 
Nor  can  any  follow  Jesus  and  fail  to  learn  obedi- 
ence to  the  third  precept  of  the  decalogue.     The 
name  of  God  indeed    is  put  upon  the  Mediator, 
and  we  never  reverence  the  name  of  God  aright, 
until  we  believe  in  the  name  of  him  whom  he  hiith 
sent.     His  name  is  a   strong  tower,  to  which  the 
righteous  run  and  are  safe.     So  long  as  we  btand 
aloof  from   ihc  foruess,  we  defy  the  prowess  and 
shew  despite  to  the  puissant  majesty  of  the  Lord 
cf  hosts.     In   believing  aiid    foltowing  Jesus,  we 
respect  the  word    of   God,  which  he   has  exalted 
above    ail  his  name.   'We  humbly    and  reverent- 
ly   tolce   shelter  in  the   promifits  of  the  rock  of 
pur  salvaticr..     We  also  respect   all  those  ordi- 
fiances  whereby  he  makes  himself  known,  revec— 
ently  use  sacraments  and  prayer,  for  the  honor  of 
his  mjesty,  as  well  as  our  own   edification.     Iti 
all,  thtreforcj  which  respects  the  mode  of  worship 
or  the  principle   of  the  third   commandment,  the 
follov/trs  of  Jesus  will  learn   reverence.     Christ 
taught  his   disciples   to  say  in  confidence,  "  Our 
Father."-— He  also  taught  them  that  he  was  not  a 
Father  on  earth,  but  a  Father  in  heaven.  Through 
him,  as  the  great  high  priest,  we  may  draw  near, 
in  the  full  assurance  of  faith;  but  we   must  also 
have  our  hearts  sprinkled  from  an  evil  conscience 
and  our  bodies  washed  iQ  pure  water.     "  Having 
a  kingdom  which  cannot  be  moved,  we  must  have 
gvace,  whereby  we  may  serve  God  acceptably  ia 


THE    MOHAL    LAW.  7^ 

reverence  and  godly  fear.  For  ciir  God  is  a  con- 
suming tire.  If  therefore  wc  do  not  fear  and  rev- 
erence the  great  and  dreadful  name  of  the  Lord 
our  God,  he  will  male  „aj-  plngues  wonderful. 

It  will  be  then  only  the  fourth  eommandment 
that  can  be  any  way  doubtful,  and  even  that  we 
expect  to  shew  is  yet  obligatory  on  the  followers 
of  J,esus.  It  is  not  doubled  that  there  are  some 
naughty  children  who  would  rather  have  a  play 
day,  than  a  koly  day.  It  may  be  also  that  there 
are  some  who  say  they  have  experienced  religion, 
and  so  have  made  a  profession,  who  yet  would 
reckon  the  strict  sanctification  of  the  sabbath  a- 
weariness;  Such  will  very  readily  argue  that 
Christ  has  relieved  us  from  all  the  burdens  of  a 
legal  dispensation. 

Sure  however  I  am,  that  no  fair  candidate  for 
the  rest  which  remains  fur  the  people  of  God,  no 
good  apprentice  for  the  employment  of  heaven, 
would  reckon  himself  more  free,  if  he  had  no  day 
in  seven  exclusively  allowed  and  appointed  for 
religious  duties  and  holy  exercises.  The  best,  it 
is  true,  fail  in  this  duty  of  sabbath  sanctificatioa 
as  in  all  others.  *'  When  I  would  do  good,"  says 
Paul,  "evil  is  present  with  me."  What  more  ? 
Is  it,  O  wretched  lavv>  who  shall  deliver  me  from 
thy  Lurdcnson^e  precepts  !  No — "  But  O  wretch- 
ed man,  v/ho  shall  deliver  me  from  the  body  of 
this  death  ?  I  thank  God  through  Jesus  Christ. 
So  then,  with  the  mind  I  myself  serve  the  law  of 
God."  This  he  would  not  say  if  he  had  a  heart 
hatred  of  the  fourth  commandment.    The  fourth 


8©  THE    PEI3<ANENT    SAKCTION    OF 

commandment  not  on\y  occupies  a  central  place 
in  the  body,  but  also  in  the  spirit  of  the  law  or  ten 
commandments.  Ii  is  prefaced  in  such  a  manner 
as  to  shew,  in  concurrence  with  the  ancient  histo- 
ry of  its  institution,  that  it  was  of  a  date  long 
prior  to  the  legation  of  Moses.  'J"he  word  "Ke- 
member"  however  shews  how  ready  we  are  to 
forget  it,  and  how  permanently  important  it  is, 
lliat  we  should  hold  it  in  constant  remembrance. 

Men  of  the  most  noted  science,  in  law  and  re- 
ligion, have  decided,  from  experience  and  obser- 
vation in  fiiVvsr  of  v/hat  this  preface  implies. 
Judge  H.ile  remarked  that  even  in  his  world'y 
concerns  he  always  found  it  disadvant.igeous  tiot 
to  remember,  with  great  strictness,  the  Sabbath 
day.  What  was  still  more  evincible  of  his  chris- 
tian spirit,  he  wished  that  it  might  always  be  so. 
Thousands  of  observing  christians  have  do  doubt 
observed  the  same  thing,  in  the  dispensations  of 
Providence  towards  themselves  pnd  others. 
Where  is  there  a  neighborhood  th.it  cannot  relate 
numerous  anecdotes  of  divine  judgment  evidently 
executed  upon  the  violatioB  of  the  laws  of  tke 
Sabbath?  Is  it  likely  then  that  Providence  weuld 
so  uniformly  sanetion  the  observation  of  a  la\y 
which  is  abrogated  ?  The  arrangements  of  the 
system  of  nature  clearly  point  out  the  propriety  of 
observing  about  a  seventh  part  of  our  tiave.  The 
phases  of  the  moon  vary  about  every  seventh  day. 
This  indication  Uke  all  the  intimations  of  nature, 
is  to  be  sure  comparatively  dark.  What  then  ? 
Why  evidently,  that  we  should  atteid  to  the  clear 
light  of  supernatural  revelation. 


THE    MORAL    LATT.  81 

If  heathen  nations  count  time  by  months  and 
weeks,  and  of  their  weeks  keep  particularly  one 
day  holy,  should  not  we  who  have  better  instruc- 
tion and  greater   encouragement  ?     Almost  all 
Christian  societies  observe  one  day  in  seven,  or 
profess  to  do  so.     Have  they  divine  authority  for 
this  or  is  it  will  worship  ?     They  do  it.     Is  not 
this  an  acknowledgement  that  this  commandment 
is  salutary  ?    Can  we  then  suppose  that  the  Sav- 
iour came  to  abolish  a  salutanj  statute  ? — That 
the  Redeemer,  who  came  to  deliver  us  from  the 
bondage  of  sin  and  secular  care,  would  abrogate  a 
precept  so  eminently  desirable  and  useful  for  that 
express  purpose  ?  Is  itiikely  thathe,  who  not  ©nly 
taught  men  himself,  but  also  appointed  a  perma- 
nent order  of  men  to  communicate  publicly  relig- 
ious instruction  to  others  would  leave  them  for 
this  purpose  no  time  ?     Would  the  God  of  order 
leave  it  to  every  one's  option  when  that  sanctified 
precious  time  should  be  ?     Would  it  not  produce 
confusion  and  destroy  sabbatic  order  and  the  or- 
der of  society,  if  one  should  keep  the  first,  anoth- 
er the  fourth,  and  a  third  the  last  day  of  the  week  ? 
Is  it  probable  that  he  who  came  to  give  direction 
and  instruction  to  his  ransomed  children  concern- 
ing the  kingdom  of  heaven,  that  he  would  leave  it 
so,  that  of  this  rest  they  would  have  no  pledge,  no 
earnest,  that  they  would   have  no  stated  time  to 
prepare  for  eternity  ?     There  may  be  some^  who, 
for  porposet  of  their  own,  may   think  all   these 
things  probable  ;  there  cannot  be  many  such  who, 
think  at  all  upon  them.  But  still  it  will  be  objected* 


8^  Tnt  Permanent  sanctioij  or 

First,  Th.U  the  fourth  commandment  appoints  ikff" 
seventh  day.  Second,  That  the  observation  of  a 
seventh  part  of  time  is  not  ntoral  in  its  nalure,  nor 
particularly  commanded  in  the  New  Testament. 
Third,  That  in  the  New  Testament  dispcnsatioa- 
all  times  and  places  arc  alike,  i.  c.  there  is  no 
titnc  or  place  holy. 

To  the  first  we  reply  ;  that  the  fourth  com- 
mtndaient  does  contain  a  circumstantial  allusion  to 
the  original  reason  of  keeping  the  sevenih  day. 
**For  in  six  days  the  Lord  made  heaven  and  earth,: 
the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day."  But  it  must  also  be  observed  ihat 
in  the  solemn  formal  appointment,  and  special 
consecration  and  benediction,  he  only  mentions 
the  seventh  part  of  time  as  the  sabbath  day.  Ii 
is  not,  ^Remember  the  seventh  day';  but  "re- 
member the  sabbath  day  to  keep  it  holy,  i.  e.  Re- 
member to  observe  such  set  times  as  God  appoints 
in  his  word  for  holy  resl.  Six  days  sh;\lt  thou  la- 
bour and  do  all  thy  work,  but  the  seventh  day  is 
the  Sabbath.  This  is  just  as  much  and  as  punc- 
tually observed  by  the  industrious  and  pious 
christian  who  labors  six  days  to  provide  for  him- 
self and  his  own  household,  and  who  rests  one, 
viz.  the  first,  to  attend  with  his  family  on  private 
and  public  acts  of  religion,  as  it  was  by  the  obe- 
dient Jew.  In  rendering  the  reason  too  of  this 
observance  it  is  not  said,  "  God  blessed  the  sev- 
enth day  and  hallowed  or  consecrated  it,  but 
"  God  blessed  xke  sabb&th  ^oi/,"  &c.  not  saying 
partVcu  larly  what  day  it  should  be.     Was  this 


THE    MORAL    LA\f.  88 


,chanc«»,  or  was  it  design  ?  If  it  was  chance  it 
was  eviJtnily  an  ill  chance,  for  ibose  who  plead 
.cit-hcr  for  the  sevenih  day  »abbuih,or  for  ihe  abol- 
tion  of  the  fourth  commandtn  ent. 

Whatever  the  superstitious  and  censorious 
Pharisee  might  think  of  the  disciples,  because 
they  plucked  the  earsof  cofo,  and  refreshed  their 
hungry  and  fatigued  bodies,  p.s  they  were  going 
to  meeting,  it  is  evident  from  our  Saviour's  al- 
lowing and  vindicating  it,  that  works  of  obvious 
necessity,  mercy  and  piety,  were  not  forbiddea 
upon  this  day. 

It  is  equally  evident  that  the  command  to  la- 
bor six  days,  was  only  in  order  that  all  their  sec- 
ular, ordinary  and  servile  labor  nftight  be  dona 
upon  these,  because  while  the  commandment  was, 
.■by  all  considered  obligatory,  there  were  man-7 
days  appointed  for  religious  and  ceremonial  ser- 


vices. 


These  facts  then  shew  that  the  fourth  com- 
mandment in  sanctioning  the  observation  of  the 
first  day  Sabbath,  does  not  hinder  or  forbid  the 
occasional  observation  of  other  days  in  religious 
services,  nor  yet  the  performance  of  necessary 
and  merciful  works  on  the  Lord's  day.  If  it  did 
either,  then  it  was  inconsistent  with  the  Uy  laws 
of  Old  Testament  times,  as  well  as  with  ecclesi- 
astical enactments,  &  Christian  usage  in  the  New. 

The  Old  Testament  writers  by  prophetic  vis- 
ion saw  the  change  of  the  order  of  the  days.  In 
perfect  consistency  with  their  fullest  belief  of  the 
permanent   StarsUon  of  the  Moral  Lawy  and   the 


.S4  THE    PERMANENT    SANCTION    OF 

Standing  authority  of  the  fourth  commandment 
they  wrote  of  the  change  from  the  seventh  to  the 
first  day.  Beyond  all  question,  when  speaking 
prophetically  of  our  times,  they  contemplate  the 
continuance  of  Sabbatic  institutions.  Without 
this  indeed  they  would  have  considered  the  dis- 
pensation inferior  to  their  own,  and  would  not 
have  wished  to  see  such  a  time.  Thus  the  proph- 
et and  psalmist  David,  in  the  cxviii  Psalm,  after 
having  sung  the  sufferings  of  Christ,  he  sings  also 
his  following  glory  : — *'The  stone  which  the 
builders  rejected  the  same  is  become  the  head  of 
the  corner,"  When  did  this  take  place  ?  The 
gospel  will  tell  you  that  it  was  the  day  in  which 
he  rose  from  the  dead,  or  first  day  of  the  week, 
lie  was  there  ;  he  was  declared  to  be  the  Son  of 
God  with  power,  by  his  resurrection  from  the 
dead. 

But  the  same  eminent  type  of  our  Lord,  in  al- 
lusion to  the  same  time,  says,  "  This  is  the  day 
which  the  Lord  hath  made  ;  we  will  rejoice  and 
be  glad  in  it."  It  is  evident  that  this  day  must 
be  considered  as  some  how  peculiarly  made. 
He  has  made  all  the  days,  in  a  certain  sense,  for 
he  teaches  the  planets  to  revolve,  whereby  day 
and  night,  and  seasons  of  the  year  are  measured. 
All  these  vicissitudes  are  regulated  by  the  great 
Jehovah,  What  then  is  particular  upon  this  day 
mentioned  by  the  prophet  David  ?  Every  chris- 
tian can  readily  answer  this.  It  was  on  this  day 
/zw  Son,  "  the  sun  of  righteousness  arose."  He 
will  therefore  be  particularly  glad  in  it.     This 


THE    MORAL    LAW.  85 

is  ihe  (lay  God  liath  made  evangelical  I'li^ht  to 
•shine  out  of  great  darkness,  and  so  should  be  a 
d;>y  in  which  hosannas  shnuld  l)e  sung,  and  salva- 
tion declared  in  Sion.  On  fhis  day  should  the 
souls  and  the  bodies  of  the  redtemed  loe  nllVc- 
tionately  bound  to  the  altar  of  instituted  woisM^), 
that  tht-y  may  be  ofTered  living  sacrifices,  huiy 
and  acceptable  to  God.  On  ihis  day,  Chrtfitians 
Will  rtjoice  to  receive  blessings  from  ike  Chorch 
or  house  of  the  Lord.  In  holy  ehuion  <jf  mind 
they  will  giv«  thanks  to  God  in  remembrance  of 
bis  grace  and  nriercy,  which  continues  forever  in 
the  appointment  and  continuance  of  means  and 
tiines  of  adniinistcring  salvation. 

Such  is  the  view  which  the  psalmist  (cr.k  ofour 
privileged  times.     Alas  !   that  so  many  who  en- 
joy the  advantages  of   these   ti;nes    should  pro- 
ftsnooaliy   or   practically  obscure    tncir    giorr. 
Isaiah,   the  evangeKual   prophet,  who  like  David 
speaks  of  the  sulfeiings  and  glory  of  Christ,  rriih- 
cr  in  the  language  of  history    than  of  prophecy, 
saw  the  continued  observation  of  the  S;ibbaih  as 
a  Christian   duty  and   a  Christian  privi.'t-ge.     In 
the  fifty- sixth    chapter,  where    he    piopheciescf 
the  accession  of  all  people  to  the  Church  or  house 
of  the  Lord,  he  says  in  the   naane  of  the  Lord, 
**keep  ye  judgment,  and  do  justice,  fsr  my  sah  a- 
tion  is  near  to  come,  and  my  righteousness  fo  he 
revealed.     Blessed  is  the  man  that  doeth  this, 
and  vhe  son  of  man   that  layeih  hold   on  it   that 
keepelh  the  sahbuth  from   polluting   it,  and  keep- 
tlh  his  hand  from  any  evil.'*     The  poor  eunuch 
H 


:86  THE    PLr.M.'.NrNT    SANCTION    QF 

wqs  not  nn!y  a  dry  tree  in  the  state,  but  also  w.as 
(  Xcluclff]  from  dwelling  in  the  temple,  perform- 
ing its  service,  or  enjo\  ing  its  privilege.  But 
rot  so  in  ;he  dispensation  of  which  be  prophecies. 
He  ard  ihc  Gentile  strringtr  are. to  h;ive  their 
pl.^ce  in  this  more  liberal  dispensation  of  the  cov- 
enant of  grace.  Siill  however  ihey  are  nc  t  to  n<  g- 
kct  the  Sal)baib.  This  would  be  the  l;izy,  li- 
ceniirus  liberty  of  the  profl'gate  reprobate,  not 
the  glorious  liberty  of  the  sons  and  children  of 
Cod.  •'  For  thas  saith  the  Lord  unto  the  eu- 
ruths  that  keep  my  sabbaths  and  choose  the  things 
that  please  me,  and  take  hold  of  my  covenant  j 
even  unto  them  will  I  give  in  mine  house  and 
Within  tviy  wa51s.  a  name  better  than  of  sons  and  of 
daughter?  :  I  will  give  thtm  an  everlasting  name 
that  shall  not  be  cut  off.  Also  the  sons  of  the 
stranger  that  join  themselves  unto  the  Lord  tp 
strve  him,  and  to  love  the  name  of  the  Lord,  to 
he  his  scrvan's  every  one  thiit  ketpeth  the Sabboth 
from  polluting  it,  and  t;^keth  hold  of  my  covenant, 
even  them  will  I  bring  to  rr.y  holy  mountain  and 
make  them  joyful  in  my  hou^e  of  prayer.  These 
Siicrificcs  shall  be  accfptable,  foi  m)  house  shall 
br  ciiUed  a  house  of  prayer  for  ail  people ■''^ 

CitD  any  thir  g  be  more  obvious  th;in  that  the 
prrphtt  hv.d  a  gospel  sctne  before  him,  and  yet 
he  saw  a. sabbath  ?  I',  is  true  he  beheld  sacrifice^ 
also  ;  but  h'.ve  we  no  sacrifices  ?  Yes,  certainly. 
1  he  sacrifices  of  a  broken  and  cori'uite  heart — ui 
doing  good  and  communicatii^g — of  offering  our 
» :uU  and  bodies  were  always  p'easing  sactifice.s 


THE     MORAL    LAW.  87 

in  his  si^ht,  and  siill  ate  a  reasonable  sa^vlcc. 
'j  Vie  lime  ihcn  of  wliich  ;he  pruphcst  spt.-.ks,  must 
syuthrotiisc  wilh  die  I'lni!;  o! 'which  Clu  ibi  sa,  h— 
*'Nciihti  in  mouiii  Geiizim  oor  yei  in  Jt:ius>»kin 
thall  men  worship  ihc  FMiherj  ihai  is  Lxclugiv.tly, 
b'a  every  wlierc  men  shall  tall  on  vhc  Lord,  aiid 
bb  accepted."  And  when  did  this  lake  plact.  i 
Aflcr  the  advcni  of  Mi-ssiah,  or  in  New  'I'cfet..- 
liient  limes  :  and  )et  actoiditig  to  the  prophr'^ 
there  is  a  sabbath  lo  be  kepi  irom  pulluiing  \^. 
Lz'v-kict  tilso,  X  ill.  chapter,  27ih  verse  pic^.ua* 
cies  of  the  sime  lime  and  of  the  change  uuJ  olj- 
SL-rvatVon'of  the  sabbath  day.  "And  it  shall  l»v ., 
%vhcn  those  days  are  expired,  that  upon  the  eig!.;h 
ilay  and  so  forward,  the  priest  shull  njuke  jour 
burnt  offerings  upon  the  altar,  and  your  ptucc  of- 
ferings, and  I  will  accept  you,  s.iith  the  Lj.d 
God." 

Our  Christian  sabbaih  is  upon  ihe  eighth  day 
from  creation,  and  so  forward.  Upon  ihai  d  ly 
spiritual  sacrifices  are  accepted.  By  ihis  ch.;nge, 
if  you  just  consider  ihiii  mournful  day  in  which 
the  disciplts  had  no  rest,  because  ihcy  ihoujjhL 
tlieir  M.isier  was  gone,  never  mure  to  rtvjrn, 
blotted  out  of  the  calendar  of  chris.ians,  the  Gist 
day  sabbaih  just  comes  in  its  room — a  day  ifl 
vhich  tlieir  troubled  minds  w:;re  comforted  and 
restored  to  rest,  in  the  manifcataiious  of  ih.if 
risen  KeJeemer.  At  any  rate,  it  is  very  evident, 
count  as  you  will,  thai  the  fourth  comai.;ndmetit 
was  always  practicable.  There  never  was  a  wtti 
•nihou'.  a  sabbach  j  there  n.v.r  w^s  a  wctk  wiili 


88  THE    PfFJIANINT    SAKCTION    GT 

two.  All]  oiigb  the  day  was  changed  fiom  ihe 
tevemh  to  the  fust,  or  as  the  Prophet  txpressts 
it,  "on  the  eighth  day,  and  so  forward,  the  priests 
shall  ofltr  your  burnt  oflTerings,  he.  and  I  will  ac- 
cept you.  still  it  was  the  sabbath  of  the  Lord  God, 
as  we  will  more  fully  shew. 

Scconti  objection.  That  the  observance  of  a 
seventh  pv'it  of  time  is  rot  a  duty  of  nature,  and 
rot  particularly  cominand(.^d  in  the  New  Testa- 
uit-nt. 

Ar\f-\v<*r,  Wf  have  alrea.ly  proved  wiih  rc'a« 
t'on  to  tlic  tt-nth  com'-n:iudment,  that  it  is  not  ne- 
{•f  ssiSry  ihat  a  h«\v,  which  shall  be  ar cou*nted  mor- 
al Hivi  jurrr.ment,  &l;ou  (1  be  obvious  to  our  natu- 
r:if  ui.'.ii  rst:»r.cling  ^nd  unrenewed  conscience, 
h  is  enough  that  the  observance  of  it  be  found 
j.errnanenily  to  be  of  practical  utility.  We  are 
noi  to  conclude  neither  tliat  nothing  is  discovera- 
\-\f  which  we  have  not  discovered.  Nature 
teat-he^i  us  a?,  a  theorem,  that  there  is  a  God,  and 
2S  a  problem  or  practical  maxim,  that  he  is  to  be 
worsliipped.  I  cannot  see  why  it  is  not  as  evi- 
?!cnt,  that  he  is  to  be  wdrshijipc-d  on  some  fixed  or 
:!;-.puintid  time,  as  thai  he  should  be  worshipped 
at  all.  We  may  not  be  able  perhaps  to  shew  by 
the  light  of  nature,  «hat  the  seventh  part  is  more 
J' roper  than  the  sixth  or  eighth  par^.  I  prebume, 
I otwithotanding,  that  none  bi.t  cavillers  will  say, 
ti.at  tliere  is  therefore  no  more  propricy  in  the 
one  ai  langement  ihnn  there  woulti  be  in  the  other. 

It  is  clear,  that  in  all  ages,  soci.il  nc.-in  hi.s  ob- 
KLi\tu  Uic  seventh  part  ol  lime,  and  counted  day*' 


THE    MORAL    LA\r.  89 

by  vr?cks.  It  is  from  this  circumstance  tlvU  we 
have  the  epithet  Sunday,  us  the  nume  of  t!ie  first 
djy  of  the  week.  Nine  can  be  -at  any  loss  to 
know  from  whence  it  rece.veJ  ih.it  n.:me.  On 
the  first  day  light  was  made.  Alihou^i^h  this 
light  was  not  rtgularly  orgmlzcd  or  incorporated 
into  the  body  of  the  sun,  or  i.-to  distinct  and  va- 
rious luminous  bodies,  as  it  afterwards  was  on  the 
f 'urih  day  ;  yet  it  is  evident,  fhat  it  was  so  c^n- 
giomer.ded  and  the  revolu'.ivi.is  of  the  t.irth  io 
ordered,  that  there  wasevcu'i-g  and  morning  or 
alternate  dark'.iess  and  light.  That  dj\  then,  crt 
whivh  it  was  first  seen  to  rise,  not  from  a  prtvi- 
cus  circuit  on  anoth.r  hemisphere,  but  from  the 
h  rnd  of  the  Father  of  lightSj  has  vi-r,  n.iiutaily 
1)1  en  Called  Sunday.  ' 

We  do  not  plead  f^r  the  propricfv  of  that  i-n-. ' 
scriptural  and  heathtn  nam^  of  the  Lord's  da^  or 
Christian  sabbath.  Some  of  the  Fathers,  \s  ho 
wished  to  be  understooil  by  Gf-ecian  and  Rom.,n 
readers,  gtve  i:  that  title.  But  it  certainly  is 
■worthy  of  remark,  that  the  Sun  of  K;gh'.eou6ii;;.s, 
the  Sun  of  the  world  of  grace,  rose  upon  the  same 
day  as  did  the  sun  of  nature.  l»  buih  cases,  rt  is 
evident  the  dark-aess  must  have  bcenb  fare  ihe 
light.  The  evcciug  or  dark  time,  and  the  moin- 
iiig  or  light  time,  was  the  first  day.  It  is  clear  on 
the  least  rcflHrciion  that  the  first  day  did  not,  could 
not,  begin  nor  end  with  swnset  }  and  it  is  equaHv 
evident,  that  the  firsi  day,  upon  which  Christ  roiij 
did  not  begin  with  sun-set,  nor  end.  Very  early 
.in  the  morning,  while  it  was  yel  ditik,  lh«  womea 
u  t 


•  '>  THE    PERMAKENT    SAKCTION    CI 

■r>'"    to  the  sepulchre  :    In  the    evening  of  the 
me  day,  when  the  disciples  were  assembled  and 
t   c  doors  shut,  Christ  noet  wiih  them.     John  xx* 
1 ,  19.     Whatever  therefore  may  be  the  practice 
of  the  J>  ws.  and  some  cnngregntional    churches, 
V  bo  begin  the  Sabbath  from  sun-set  of  Saturday, 
yv.r]  end  it   at  sun-set  of  Gabbath,  it  does  not  ap- 
pear thiit  from  the  beginning  either  of   the  world 
of  nature,  or  of  the  world  of  grace  that  it  was  so. 
7  he  practice  of  the   refornriing  ruKr    Nthemiah 
li  !S  been  quoted   as  authority  fur  this  pr.ict'ce. 
I  do  not    see.  however,  what    end    it   answers  to 
tl  ose  v>ho  cite  it.     It  seems  indeed  rather  against 
ihem.     lie  first  testified  against  the  profane  mer- 
(hopts    of  Jn(l;ih  themselves,    who  brought  their 
wares  iiito  market  on  t'lnt  dny.      Keproof  he  kfiew 
V  ou'd  be   cast  away  upon    the    Tyrian  hucksters 
\^!iO  brought    fish  into    Jeru'^alem.      He  reproved 
trie  p;.r;rt  uubles,  however,  because  they  tolerated 
such  trjidc  on  the  Sabbath.      In  the  third  place  he 
ci  dered  the  ga;e  to  be  shut,     V/hen  ?   Why  when 
it  begftn  to  be  dark  before  t,he  Sahbath^  and  in  the 
fi.uith   place,  v.hen  they   would   yet   profane  the 
sabbath    by   l)ing  about   the  walls,  to  be  in  early 
pftcr  tl'.e  sabtaih  was  over,  he  threatened,  if  they 
persisted  in  this   thai  he  would  L>y  hands  on  them. 
1  his  is  a  true  statement  of  the  matter,  and  what 
is  there  in  it  that  favours  the  beginning  and  end- 
ing of  the  Sabbath  with  sun-set  ?     That  you  may 
have  it  before  you  in  stud)  ing  the  matter,  recite 
the  passage  as  it  stands.  Nch.  xiii.  15.  *'In  those 
days  I  saw  in  Judah  seme  treading  wine  presses 


TKZ    MORAL    LAW.  §1 

on  the  sabbath,  and  bringing  in  sheaves,  and  lad- 
ing asses  :    as  also  wine,  grapes  and  figs,  and    all 
iri:inncr  of  burdens,  which   they  broughi  into  Je- 
rusalem on  the  s  ibbath  day  ;  and  I  testifi^rd  against 
them   in    the    day  wherein   they    sold    victuals. 
There   dwelt  men  of  Tyre    also  therein,  which 
brought  fish,  and  all  nmnner  of  w.ire,  and  «old  on 
the  saWjaih  unto  the  children  of  Judah  and  in  Jc- 
rosa'cm.     Then  I    contended   with  the  nobles  of 
Jud.th,    and  s.ud   unto   them,  What  evil  thing  is 
this  that  ye  do,   and   prof  >ne    the  sabbath  day  ? 
Did  not  your  fathers  thus,  and  did  not  your  God 
bring   all   this  evil  upon  us,   and  upon  this  city  ? 
jet  ye  biirg  more  wrath  upon  Israel  by  profaning 
the  sabbath.     And  il  came  to  pass  that  when  the 
gate»  of  J<'.ru3'alem  begin  to  be  dark  before  the 
Sibbaih,  I  commanded   that   the  gates  should  be 
shut,  and  charged  that  they  shouM  not  be  opened 
lill  after  the   siibbath  :  and  some  of  my  servants 
set  I  at  the  gates,  that  there  should  be  no  burden 
brought  in  on  the  sabbath  day.     So  the  merchants 
and  sellers  of  all  kinds  of  ware  lodged  without 
Jerusalem  once  or  twice.   Then  I  testrficd  against 
them,  and  said  unto  them,  Why  lodge  ye  aboat 
the  wall  ?  if  ye  do  so  again  I  will  lay  hands  on 
}  ou.     From  that  time  forth  came  they  no  more 
on  the  sabbath." 

We  readily  grant  that  this  concluct  was  influen- 
ced by  the  spirit  of  true  religion,  and  left  upoa 
record  with  divine  approbation,  to  be  a  copy  for 
imitation  to  all  Christian  magistrates  that  would 
study  the  welfare  of  the  people,  over  whom  the/ 


92-  THE    PrKMANENT    SATCCTION    ©F 

rule;  but  how  it  proves  the  propriety  of  cctn- 
mencing  and  lerminaling  the  sabbath  with  the  go- 
irg<lo\vTi  of  the  sun,  I  have  yet  tokarn.  Indeed 
this  way  appears  to  me  contrary  to  thenalut^  of 
things  and  contjary  to  the  nature  of  nt^an.  Ac- 
cording to  this  plan,  there  would  be  no  sabbath  in 
some  parts,  for  a  coasidcrable  time.  Again, 
Weeks  yea,  months,  all  sabbath.  In  polar  rrgions, 
the  sun  is  about  six  months  above,  ar^d  i'.bout  six 
months  btlow  the  horizon.  H  )W  a-e  these  pto- 
p!e  to  measure  theTr  weeks  ?  Are  the\  to  make 
t'^^eir  weeks  weeks  of  years,  and  their  sabbath, 
Vthen  it  occurs,  from  cq  linox  to  equinox  i'  Ab- 
ri'pt  transitions,  shou'd  men  all  live  in  low  lati- 
tudes,arc  very  inconvcHient.  Sometimes  in  f<  g- 
gv  wtathcr  too,  we  do  sot  exactly  know  wh^a 
the  sun  sets. 

The  suUl^.ith  o jght,  and  does  begin  ;jnd  termi- 
r  le  in  the  siill  hour  of  midnight. 

There  is  no  necessity  of ''eing  scrupiilous  aboi>t 
the  same  absolute  time,  in  which  others  may  be 
engaged  in  v.'orship  and  sabbath  keeping.  To 
this  mode  of  calculating  there  would  be  no  end  of 
distinction.  Ilcwever  proper  it  may  be  to  shut 
gates  and  put  a  stop  to  the  hurry  of  business  c-n 
th«  evening  before  the  sabbath,  this  does  not  be- 
gin the  sabbath,  but  is  preperatory  for  it.  Even 
should  it  be  proved,  that  the  Jewish  sabbath  did 
begin  with  suB-sel,  that  will  not  prove  that  cur's 
ought,  any  more  than  it  will  prove,  that  our  sab- 
bath should  be  the  seventh  day  of  the  week,  as 
their's  was.     Wc  can  easily  see  how  Christ  was 


THE    MORAL    LA\r.  W 

part  of  three  days  in  the  grave,  whether  we  begin 
ihe  day  wiih  san-aet  or  midnight.  The  way,  it 
appears,  that  ihe  Jews  connpuied  time,  was  this  : 
They  counted  the  night  by  watcheg  or  periods 
of  three  hours  each,  and  the  day  by  hours.  The 
first  watch  of  the  night  was  from  sun-set  or  six 
o'clock  to  nine — the  second  watch  fiom  nine  to 
twelve,  or  n^idnight — the  ihird,  from  twelve  to 
three  in  the  morning — the  fourth^  or  morning 
watch  from  three  to  six.  Their  day  agnin  was 
computed  from  six  or  sun-rise.  From  the  sixth 
to  the  seventh,  accotding  to  the  Rojxian  computa- 
tion, or  as  we  wouM  say,  from  six  to  seven,  they 
called  the  first  hour  of  the  day — from  seven  to 
eight,  the  second,  from  eight  to  nine  the  third, 
&c.  It  appears  too  that  afcout  such  an  hour  sig- 
nifies,  in  their  style,  when  that  hour  had  nearly 
expired.  Thus  about  the  sixth  hour  seems  to  in- 
timate that  it  was  about  noon,  at  which  time  the 
sixih  hour  of  their  d<)y  transpired.  At  the  third - 
liour  or  nine  o'c'ock  A.  M.  Christ  was  nailed  up* 
on  the  cross.  Mark  xv.  25.  About  the  sixth 
hour  or  noon,  the  darkness  commenced,  and  con- 
tinued till  the  ninth  hour  or  three  P.  I\I.  Math. 
xivii.  45.  Luke  xxJii.  44-  About  this  tme  na- 
ture was  all  convulsed — the  vail  rent — the  graves 
opened — tlie  earth  quaked.  The  centurion  con- 
fessed— "He  glorified  God,  saying,  Certainly  this 
was  a  righteous  man.  And  all  the  people  that 
came  together  to  that  sight,  beholding  the  things 
which  Were  done,  smote  their  breasts  and  return- 
ed."    All  seemed  to  have  been  moved  with  hor- 


04'-  TtlE    PLll.MANENT    SAKCTI-OtV    C?-' 

for  or  sympathy  bur  ihe  rolU'R  htiirted  |,liarisee3^  ■. 
Thty  were  insensible  to  all  fecrnig  but  ihai  oP 
tttvy  and  hale.  1  hvy  prcitndt  d  however  to  zeal  ■ 
and  sirlctness.  Joiiti'xix.  21.  The  Jews  ihertlore  • 
because  it  v/as  iht  pfcparaiion;  ilial  tht  bgdics^. 
r,hould  not  remain  upon  the  cross  -ou'ihc  sabbaih  ^ 
day,  (for  tliati>abb4th' wfis  an- hr^ h  d.^y)  l.eiou'j^ht  • 
P-ilatC'thftt  ihtirlrgs  might  bt:  broken-,  &;ci 

Tlie    iiccksiastics   of   that   tiint  would  never^ 
havr  effected  ihe   nefarious  deeds  llicy.  did,  hud  ' 
they  not   affected  great  piet}'.     The  dead  bodies  ' 
must   ih^iefore  be  interred  before  the    sabbath. 
The  necessity  of  fraclufing   the  limbs,  however,? 
of  the  Saviour,  was  superceded  by   his   previous  : 
decease.     His  agony  of  mind  in  beating  ou-r  sins,  , 
his  scourging  by  Pilate,  and  perhaps  his  volunta- 
ry surrender  of  his  soul  to  the  Father,  when  his  "* 
work  was  finished,  rendered  tl»is  *ct  unnecessary. 
The  executioners  when  they  came   to  bim  found 
his   body   dead  ;    they    pierced   his    he>.ri  with  a 
spear,  but  brtke  not  his  bones   thii  the  scripture 
might   be    fuJfilitd,  *'A  b-.-ne  of  him  shall  not  be 
broken."     Joseph  of  Arimaih^a  and  Ni  cod  cm  us, 
both  men  of  eminence  ill  the   Church   end    Com- 
monweaUh  of  Israel,  bestxjwed  pains  and  cost  up- 
on his    funeral;.      While  alive,  they   were   under 
strong    convictions  that  he  was   the   IMessKih  of 
promise,   but  'hey  did  not  publicly   confess  him. 
Now  when  his    cu-n  disciples   ficd,  forsook   and 
denied  hiip,  they  acknowledge  him— Joseph-gives  ■ 
him  his  new  tomb,     ^icodemus  brings  a  copious  ' 
and  cosOy  preparation  of  spices    and   .ircmaiic 


1  rTHE    MORAL    LAW.  96 

^'drngs  to  perfume  his  lacerated  body — they  wrap 
it  in  linen  clothes  with  the  spices,  as  the  Jt- W3* 
custom  is  to  bury.  Ry  tliis  time  it  must  hare 
bten  about  tvening.  Still,  however,  it  is  ths  prep- 
aration, and  the  sabbath  only  drew  on.  Luke 
xxiii.  54!.  The  women  visited  the  sepulchre,  re- 
turned, prepared  spices  also  before  it  Was  necessa- 
ry to  rest  on  the  sabbath,  according  to  the  scrip- 
tures. Had  they  considered  the  sabbath  over 
too  at  sun-set,  why  should  they  not  have  vibitt;d 
the  tomb  that  evening  rather  than  early  on  the  fiiEt 
d;«y  of  the  week,  while  it  was  yet  dark?  But  ad- 
mitting the  Jews  did>count  their  days,  as  Persians 
and  some  Eastern  nations  do,  Christ  was  laid  in 
the  tomb  on  the  afternoon  of  the  sixth  day.  That, 
according  to  Jewish  computation,  is  counted  one. 
He  continues  in  the  tomb  all  the  seventh,  that  Is 
two,  a  ptirt  of  the  finet,  that  is-  the  third  day,  in 
which  he  rose.  But  if  you  begin  the  first  day 
from  st.nret.  you  cannot  possibly  make  out  a  part 
of  three  days  in  which  he  continued  in  the  grave. 
However  then  the  fact  be  about  the  Jewish  sab- 
b.ith,  the  christiitn  sabbath  caniTOt,  with  any  pro- 
priety, begin  earlier  than  midnight,  nor  can  it  end 
earlier,  unless  you  would  say  tliat  it  began  before 
the  Saviour  rose,  and  you  might  as  well  begin  the 
era  of  his  birih  befcre  he  was  born,  or  the  com- 
memoration of  his   resurrection    before  he  rose. 

-Cf  this  again,  in  relation  to  th's  second  part  of  the 
exception,  we  would  remark,  that  we  have  no  ejc- 

-press  commandmer.!  in   the  New  Tcitamcnt  to 

ykeep  this  or  any   other   day   as  a  sabbath,     T^e 


96  *HK -PERMANENT   SAKCTION     OF 

commandment  we  have  seen  wa«  not  r^pealed« 
All  that  was  necessary  was  that  we  should  *ee  an 
.  exarapJe  whereby  we  would  know  what  day  h  was 
that  the  commandment  now  respected.     This  we 
have  clearly  set  before  us,  in  the  cxampie  of  the 
Apostlesvwho,  during  th€  forty  days  of  our  Sav- 
iour's abode  upon  earth,  after  the  -resurrection, 
had  an  opportunity  t^  receive  directions  concerti- 
4ng  the  affairs  of  the  Church  or  kingdom  oi  heav- 
.€n.     It  is  clear  that  their  first  interview  with  him 
after  his  death,  was  upon  this  memorable  day  : 
Again,  it  is  said,  eight  days  after.     There  cer- 
tainly may  be  something  learned  from  thi^  chro* 
nolcgical  relation.     It  was  written,  no  doubt,  for 
this  purpose.     The  second  Lord's  day  they  were 
all  met.     Although  Thomas  had  his  unbelieving 
doubts, 3'et  he  met  that  day  and  had  his  doubts  re- 
moved.    Upon  this  first  day  also  the  Holy  Spir- 
it, with  which  they  were  to  be  endowed  for  their 
great  work,  descended.     The  passover  that  year 
-we  have  already  seen  happened  upon  a  Jewish 
sabbath.     Seven  of  these  will  bring  us  to  the  for- 
ty-ninth dayy  for  they  counted  from  the  passover. 
Their   Pentecost  or  feast  which  happened  on  the 
.fiftieth  <lay  after  the  passover,  would,  of  course, 
*be  upon  a  first  day  of  the  week.     On  the  day  of 
iPentecost  however  you  Jtnow  the  Spirit  descend- 
ed ;  therefore  it   is  evident-he   descended  upon 
the  first  day  of  U^c  week  or  Lord's  day.     The 
disciples  were  there  assembled  upon  that  day. 

Seven  weeks  had  now  transpired  since  his  res- 
urrection.   <0a  the  first  da/,  the  same  la  which 


THE    MOHAL    LA-Vf  ^7 

fee  arose,  a  little  better  thin  a  week  after  our 
Lord's  ascension  the  Promised  Comforter  vouch- 
safed hi«  presence,  his  remarkable  presence 
among  the  disciples  and  assenabled  Jews.  \\>- 
thall  see  afterwards,  that  the  Spirit  from  on  hi^h 
did  not  leach  thetii  nor  us  to  desist  from  the 
sr^nctification  of  the  Grsi  day  of  the  week  as  the 
Christian  sabbath.  Nay,  if  He  had  not  designed 
to  countenance  it,  He  Would  not  have  appeared 
on  that  day,  for  it  js  evident,  ttey  were  already 
habituated  to  the  practice.  The  Apostles  were 
influenced  in  a  very  immediate  manner  by  their 
divine  Teacher  in  planting  the  Churches,  and  is 
it  not  most  clear,  that  ihey  were  in  the  hnbit  of 
keeping  the  first  day  of  the  week  as  a  Sabbath  i 
It  can  easiJ)'  be  made  to  appear  that  the  Apostol- 
ic Churches  were  wont  to  assemble  on  that  day 
for  religious  worship,  su  h  as  prayer,  praise, 
charitable  contributions  and  communion.  Acts 
XX.  7ih,  1  Cor.  xvi.  1,  may,  with  many  other  pas- 
sages of  scripture,  be  adduced  as  proof.  There 
is  one  thing  to  be  observed  from  the  first  of  these 
plac<s  just  now  cited,  that  I  do  not  remember  of 
ever  seeing  noticed,  viz.  that  although  the  Apos- 
tle continued  his  speech  till  midnight,  he  seems 
to  have  considered  it  still  the  first  day  of  the 
'we^'k,  *'  And  upon  the  first  day  of  th^  week, 
when  the  disciples  came  together  to  break  bread, 
Paul  preached  unto  them,  and  continued  his 
speech  until  midnight.*'  It  appear*,  that  these  an- 
cient primitive  christians  and  their  preacher  had 
aot  yet  learned,  that  the  iabbathor  first  day  of  the 
I 


SS  THE    FIRMANENT    SAN'CTION    OF 

week,  ended  till  ibat  time.  Lulce  too,  ihe  writer 
of  ihe  bock,  considered  that  the  second  day  hud 
not  vet  comaienced,  for  he  siatfs  that  Paul  v,&^& 
read)'  to  depart  on  the  morrow. 

It  c'a»Boi  be  admitted  tbiii  the  precept  in  1  Cor. 
xvi.  I,\va5  either  local  or  temporary.  In  the 
very  fice  of  it,  it  bears  the  eviden»t  mark  of  a 
catholic  and  abiding  commaiidment.  I  am  sorry, 
/however,  l])at  with  a  part  of  it,  the  societies. un- 
der my  charge  do  not  comply,  *'  Now  con- 
cerning the  collection  for  the  saints, as  I  have  giv- 
en commandment  to  the  churches  of  Galatia,  even 
Svj  do  ye.  Upon  the  first  day  of  the  week,  let  ev- 
ery one, of  you  lay  by  him  in  stpre  as  God  hath 
prospered  him."  From  this  canon,  it" is  evident 
that  the  Apostle  calculated,  that  whatever  occa- 
sional meetings  the  Churches  might  have,  that 
they  would  ha\e  constant  and  stated  meetings  on 
the  first  day,  or  Christian  sabbath- — that  their 
thanksgiving  services  on  the  Lord's  day  should 
have  sometliing  practical — that  they  should  make 
a  collection  and  so  raise  a  fund  for  charitable  and 
religious  purposes,  'ihe  saints  at  Jerusalem  had 
a  very  primary  and  particular  claini  upon  the 
Churclies'  charity.  Man)  in  tl»at  place  had  sold 
their  possessions  and  goods,  and  laid  them  at  the 
feel  of  the  Apostles.  By  this  means  the  wants 
of  tlie  indigent  exiles  abroad  had  been  supplied, 
and  missionaries  had  been  supported  in  convey- 
ing good  news  to  distant  regions,  before  the 
Churches  were  so  org^anized  as  to  make  provision 
for  the  support  of  the  gospel  ministers.     The 


THE    MORAL    law'.  09 

simts  in  Jeru5;>lem,  by  the  terrible  c^i'.aaviiies 
which  preceded  the  enliredesiruction  ofihat  me- 
tropolis, had  been  reduced  to  want  and  indigence 
themselves.  On  principles,  therefore,  of  recipro- 
cii\',  aswell  as  on  principles  of  dhirily,  oiher 
Churches,  less  aiTcctcd  by  these  revolutionary 
liibulations,  felt  ihemseivts  bound  to  muke  con- 
triluHion  to  iheir  necessiiles  and  reimbursenienu 
of  their  lormer  kindness.  The  first  dviy  of  the 
week,  was  the  ila)'  on  which  this  deed  of  chaiiiy 
was  to  be  done.  And  so  long  as  there  are  por 
with  us,  it  would  be  u'cll  to  bbseive  this  inj auc- 
tion. 

It  was  an  ancient  practice  among  the  Jews,  ai,d 
had  divine  sanction,  that  n«ni  was  to  come  before 
God  with  his  hands  empty.  Our  Saviour  .^r- 
proves  of  the  woman's  contribution  of  her  last 
mite  into  the  Lord's  treasury.  He  assures  us 
that  we  have  the  poor  always  wiila  us.  It  is  sanc- 
tioned by  the  almost  universal  practice  of  all 
christians  ;  it  is  congruous  with  the  prhiclples  of 
our  nature,  that  when  ihe  charities  of  our  hearts 
arexnlivenesl  by  the  doctrines  and  spirit  of  true 
religion,  our  hands  should  be  opened  to  acts  of" 
charity  and  religious  bonnty. 

As  to  the  third  ohjection^  we  just  say  that  it 
does  not  very  well  comport  with  the  practice  of 
Congregational  and  Baptist  Churches,  who  con- 
secrate or  dedicate  their  meeting-houses. 

I  do  not  know,  however,  thiit  place  or  time 
could  ever  be  said  to  be  holy  in  themselves  only 
on  account  of  the   services  to  be  performed    in 


100  THE    PiRMAfctNT    SAKCTION    ©7 

them,oron  account  of  what  they  symbolUtd.  Th« 
temple  and  iis  furniture  were  holy,  as  types  of 
Christ.  He  tsccroe  to  ihe  great  antitypical  tecn- 
pli .  Destroy,  says  he,  pomting  to  his  body,  this 
temple,  and  I  will  reat-  it  up  in  three  days,  speak- 
ing of  the  tsrepk  of  his  body.  To  that  personal 
temple  we  must  still  look  in  presenting  our  ser- 
▼Ice.-,  wherever  tv«  reside,  by  the  banks  of  the 
Chthar  or  of  the  CunR*eticut.  He  will  hear  in 
heaven,  who  dwells  bodily  in  Innmanuel.  Now 
there  is  no  need,  of  course,  that  Jews  and  Samar- 
itans should  disputt  about  hil's,  such  as  Gerizim 
and  Sion,or  Jews  and  Christians  about  new  moon 
R'bbaihs,  or  Papists  and  Protestants  about 
Christnoas  and  Mh<  r  holy  days,  as  those  call  the 
days  ihcy  have  dedicated  to  saints.  But  it  would 
rt quire  n^ore  than  the  ipse  dixits  of  disputants  to 
prove,  that  on<  day  in  stven  according  to  the  last 
©f  the  fourth  co«imandmcnt,  is  not  as  holy  as  it 
ever  was.  If  it  is  not, what  have  we  in  its  roonn  ? 
We  have  seen  what  we  have  in  lieu  of  the  conse- 
crated temple.  What  have  we  in  lieu  of  the  sab- 
bath ?  Christ  says  plainly,  that  there  should  be  a 
sabbath  after  the  establishment  # f  Christianity  or 
•f  the  new  Testament  adminrstration.  Math, 
xxiv.  20.  "But  pray  ye  that  your  flight  be  not  in 
the  winter,  or  on  the  Sabbath  day."  He  is  here 
speaking  of  the  flight  of  Christians  from  the 
smoking  ruins  of  Jerusalem.  The  destruction  of 
this  once  famous  city  took  place  many  years  after 
the  ascension  of  our  Lord.  Let  the  objtctor 
thta  tell  what  the  object  was,  that  would  be  gain- 


(the  mokal   law.  101 

e<l  by  the  answtr  of  this  prayer.     His  argumen: 
admiu  that  the  Jewiah  sabb.jth  was  no  more. 

What  legal  or  moral  imptdimenls  then  would 
be  in  the  way  of  flight  ?  The  Jewish  laws  coiald 
not  be  operative  in  Palestine,  whsii  Jerusalem 
was  about  to  be  devoured  by  Romish  torches. 
The  Romans  would  not  hinder  them  to  fly  ujion 
that  day.  There  might  be  natural  obstucUs  an«4 
difliculties  peculiar  in  the  winter.  But  il  there 
was  no  holy  time,  or  Chriatiun  iabbaih,  what  was 
the  moral  difHculty  to  be  averted  by  this  pr^3'er, 
that  their  flight  might  not  be  on  the  sibb.uh  day. 
Every  intel  igc;nt  Christian  sees  the  oivject  at  once. 
He  knows  that  flight  from  au  enemy  is  a  vork  of 
tiecessity,  but  he  is  piously  solicitous  that  such 
necessity  might  not  be  iinposed.  All  such  there* 
fore  would  devoutly  pray,  that  they  might  not  he 
forced  to  forego  the  privileges  of  one  day  ol  holy 
rest,  because  every  true  christian  highly  prizes 
this  time  and  reckons,  with  the  man  after  God's 
own  heart,  a  day  ija  God's  courts  better  ih  n  a 
thousand  j  he  reckons  all  things  loss-ior  iht;  ex- 
cellency of  the  knowledge  of  Chriit.  lie  wishes 
to  enjoy  repose  from  worldly  fears  as  well  as 
cares,  that  he  may  muse  upon  the  mysteries  anfJ 
achievements  of  the  Redeemer,  the  "Loi^  of  that 
day  ;  he  wishes  to  wail  without  distraction  upoa 
the  administration  of  the  gospel,  which  he  knows 
God  is  pleased  to  make  tlae  power  ef  God  and 
the  wisdom  of  God  unto  salvation.  He  thcrefo'c 
prays  that  his  flight  be  not  a^n  the  Chrisiiaa  saU- 
balh  day. 

1  2 


102  THE    PERMAMEST    SiSCTI-OK    OF 

The  Apostle  reasons  strongly   in  proof  of  tHe 
coniinuance  of  a  sabbath  for  Christians.      Heb- 
iv,  9,  "  There  remaineth  jrei  a  r<st  (or  as  it  is  in 
ihe  original,  a  sabbatism  or  keeping  of  a  sabbath) 
for  the  people  of  .God  ,**    *for'  says  he,  "He  that 
haih  entered  into  his  rest,  h.  th  ceased   from   his 
works  as  God  did   from  his.'*     How    was  that  ^ 
How  did  God  cease   from   his  works  ?     This  is 
well  known  to  all   who  are   acquainted    with    the 
sacred  history  ©f  the  origin  of  things.     God  cea»- 
td  from  his  works  of  creation  on  thesevtnth  day, 
and   hallowed  it   for  a  Sabbath,  a  holy  res',     li 
then  the  Soo,  who  laboured   ia  the   work  of  re- 
drinpiion  during  the  toilsome  week  of  his  sublu- 
nary travel,  has  imitated  this  example  of  God  the 
Father,  he  has  also  consecrated  the   first  day  of 
ths  wetk,  as  a  •hristian  Sabbath  of  holy  and  spir-. 
iiualrest  for  all  the  inhabitants  of  the  new  world", 
and   subjects  of  the  new  creation    of  the    Holy 
Spirit.     The  Apostle  had  before  proved,  that  the 
antitype  of  the  seventh  day  restj  or  Jewish  sab- 
bath, was  not  the  land  of  Canaan  into  which  Jesus. 
(;r  Joshua,  which  is  the  same  name,  only  the  for- 
mtr   Grrek,   the  latter  Hebrew,  had  introduced: 
liTcin.     He  proves  this  from  what  David,  so  long 
after  thi^   introduction  said.     In  the  xcv.  psalm,. 
David,  speaking  in' the  name  and  by  the  Spirit  of 
his  Master,  says  v.  10»    "Forty  years  long  was  I; 
grieved  with  this  generation,  and  said  it  is  a  pco-- 
pic  that  do  err  in  their  Jieart^  and  they  have  lot 
known  nay  way?,     v.  11.  Unto  whom  I  swear  in, 
59y  wrath  that  they  should  n9t  cater  into  my  rest^*' 


THE    MORAL    LAW  1^3 

The  Apostle  qaofes  from  the  Septuigint,  and  says 
**If  they  shall  enter  into  ray  rest,"  i.  e.  such  char- 
acters shall  not. 

We  readily  admit,  that  this  may  refer  to  the- 
privileges  of  a  gospel  state,  as  Dr.  0>?en  undci'- 
stand^  it,  and  to  the  eternal  rest  of  heaven,  as 
B^^xter  and  others  exjjlain  it.  But  neither  tke 
profound  Qwen,  nor  the  fervent  Baxter,  nor  their 
explanations  would  oppose  this  inference.  Nay, 
the  fact  that  it  does  respect  these  things  is  in  fa- 
vour of  OUT  argument  and  against  the  objector. 
Is  the  gospel  state  a-Sabbatisnra,  and  yet  the  fourth 
commandment  i»  its  spirit,  as  well  as  form,  re- 
pealed ?  No  sabbath  day  among  Christians  trav- 
elling to  the  Canaan  of  heavenly  rest !  !  ! 

Finally,  in  answer  to  this  objection,  hear  what 
John  calls  the  Christian  sabbath.  Rev.  I,  10» 
*'  I  was  in  the  spirit  oti  the  Lord's  day."  Does 
not  this  clearly  express  the  peculiar  holiness  of 
this  time  ?  If  not,  why  called  his  ^  Is  not  the 
Lord's  supper  a  holy  supper  ? — the  Lord's  table 
a  holy  table  ? — the  Loro's  people  a  holy  people  I 
^hy  then  should  not  the  Lord's  day  be  coanted 
really,  properly,  and  exclusively  a  holt  day  ? 

From  these  details  of  argument  then,  it  must 
appear,  that  the  moral  law  continues  in  all  its  in- 
tfigritifi  in  all  its  utility^  and  in  all  its  sanction. 

The  very  circumstance  that  Christ  did  aotgire 
a  new  law,  will  be  to  the  judicious  and  c^indid. 
pretty  strong  evidence,  that  '  e  did  aot  destroy  the 
integrity   of  the  old.     That   the  law  did  exist, 
when  h«  came  in  the  fit^,  was  a  fact  too  well 


|Ct4  THE    PERMANENT    SANCTION    OF 

known  to  be  overlooked  ; — too  practically  impor- 
tant to  be  neglected  and  no  impravement  be  made 
of  it.  If  then  something  must  be  done  with  ihc 
law  by  the  great  Legislator  when  upon  earth,  we 
cannot  conceive  of  his  disposing  of  that  law  oth- 
erwise than  one  of  these  three  ways.  He  must 
cither,  Fii:st — Disannul  it  altogether  and  totally, 
or,  Second — Abrogate  a  part,  and  raiify  a  part, 
or,.  1  hird  —  Ratify  and  sanction  'he  whole.  Had 
he  intended  to  do  the  first,  he  must  hav-e  procted- 
ed  in  the  business  of  abrogation  in  a  style  which 
could  v.xii  be  misunderstood.  Ibe  'I'ruih  could 
not  equivocate  about,  or  dtny  uny  object  of  his 
mission.  It  is  true,  in  sorue  instances  he  eluded 
the  snares  of  his  adversaries,  who  thought  t©  en- 
tangle him  in  his  speech.  The  Pharisees  and 
Herodians  differed  in  their  views  of  politics. 
The  former  were  professedly  zealous  for  the  an- 
cient rights  of  the  Israelitish  constitution  and  di- 
vine charter.  The  latter  were  temporizers  and 
professed  t©  admire  the  atiministratioa  of  Herod. 
They  thought  to  improve  this  dispute  by  prefer- 
iBg  a  case  to  Christ,  which  would  force  hina  either 
to  speak  what  the  Pharisees  would  make  treason  a- 
gainstGod,or  the  Herodians  against  Casar.  They 
ask  thereforc-Isit  lawful  to  give  tribute  to  Caesar 
or  oot  ?  He  eluded  this  ensnaring  fjucstion,  a- 
bfsut  which  he  knew  they  had  their  minds  already 
Btade  upf  by  saying,  Render  unto  Caesar  the 
things  which  are  Caesar's,  and  to  God  the  things 
which  are  God's. 

On  another  tim?  they  thought  to  make  bim 


THE   MORAL    LAV«  IGil 

speak  what  they  would  construe  blasphemy,  '^By 
what  authority  dost  thou  these  things,  and  who 
gare  thee  this  authority  ?  He  asks  them  about 
the  baptism  of  John,  whether  it  was  from  heaven 
or  from  men.  Thry  found  themselves  perplex- 
ed and  embarrassed.  If  they  said  from  heaven, 
they  knew  he  would  say.  Why  hear  ye  not  him  ? 
If  thty  said  of  men,  they  feared  the  people,  for 
they  all  held  John  as  a  prophet.  They  therefore 
sav,  We  canooi  tell.  He  says,  Neither  tell  I 
you  by  what  authority  I  do  these  things.  In 
such  cases  as  these  it  is  cl«ar  that  instruction  was 
neither  candidly  sought,  nor  professedly  given^ 
But  did  he  ever  conceal  his  design  from  his  dis- 
ciples, or  speak  obscurely  to  his  followers  about 
what  he  came  to  teach?  Or  did  he  ever  hint  to 
them  th»t  he  came  to  destroy  tht  law  ?  Had  he 
done  so  it  must  have  been  accounted  for.  His 
disciples  were  not  the  licentious  r.tbble  that  false 
teachers  usually  pick  up,  and  easily  proselyte  to 
any  loose  system.  They  were  sober  men,  taught 
in  the  religion  of  their  times,  and  especially 
taught  and  accustomed  to  revere  the  law.  If 
then  the  law  was  to  be  abrogated,  theie  must  be 
a  full  and  satisfactory  discussion  of  this  matter. 
Where  is  this  discussion  to  be  found  ?  Rather, 
where  is  the  contrary  not  to  be  found  ? 

If  any  such  thing  could  be  found,  it  certainly 
would  have  been  easy  in  that  state  of  society  to 
have  condemned  him,  wiihout  saboruing  false  and 
inconstant  witnesses  in  order  to  establish  a  iibel 
against  Jesus.     If  nothing  £uch   can  be  found,  is 


106  7  HE    ?E£MANENT    SANCTION    ©T' 

It  not  Strange  that  such  an  improb.iLle  thimg  can 
be  now  surmised  ag-^inst  Christ  ?  It  cannot  be 
sai«i  that  he  designed  to  lay  aside  the  l»w -,  tut 
suppressetl  his  dsbign  for  fear  of  popular  rage, 
I'han  this  suggestion  ihcr«  can  be  nothing  more 
absurd  and  horrid.  It  is  absurd  and  contradic- 
tory.- It  says  he  did,  and  did  not  lay  it  aside. 
How  is  his  design  to  this  effect  known,  sfting 
through  fear  and  policrhe  suppressed  it  ?  Buf- 
how  could  he  be  influenced  by  either  of  these  base 
passions  ?  iiis  professed  design  was  to  ^ie — he 
came  to  lay  c"  wn  his  life  a  ransom  for  many. 
What  then  could  one  that  had  death  p.s  a  part  of 
his  plan  fear  ?  He  sought  not,  nay  he  refusedj 
protnotion  from  the  people.  "I  receive  not  hoFv- 
our  from  men."  "My  kingdom  is  not  of  this 
world."  He  raised  no  bastic  of  ambitious  striv- 
ing for  mastery  in  the  streets  of  civil  polity — he 
Qidy  came  to  bear  wiincbs  for  the  truik  and  suf- 
fer for  his  people's  salvation  who  had  violated 
the  law,  In  doing  so  it  was  necessary  he  should 
fulfil  all  rtghteousnesf. 

Did  this  look  like  abrogating  the  whole  law  ? 
"We  sometimes  learn  the  nature  of  a  teacher's 
jioctriRe  from  the  conduct  of  his  scholars.  If  he 
eanf^e  to  disannul  the  law,  we  would  certainly  see 
some  evidence  of  it  in  the  conduct  of  his  disciples 
and  followers.  Did  they  manifest  a  lawless  and 
licentious  disposition  ?  The  very  reverse.  It 
must  here  be  remembered  that  the  law  is  in  every 
respect  contrary  to  the  corrupt  incli nations  of 
men.     Of  course^if  its  restraints  were  reimoved 


THE    110  P.  AL    LAW.  jO? 

we  wouW  ifr,mei11»t«:ly  see  the  tffrcts.  Do  W€ 
see  them  in  the  conduct  of"  Cfirisi's  followers  ? 
No,  but  the  very  ccntrar}-.  Thieir  conduct  is 
tried  by  severe  scrutiny  in  the  hands  of  a  cen- 
sorious world,  and  still  the  conduct  of  Christians, 
»li'6cient  as  thej'  are,  is  better  than  that  of  any 
other  society  of  men  that  ever  appeared  in  the 
wor'^  This  is  not  the  award  and  decision  of 
the  Church  herself  respecting  her  own  raembersj 
but  is  the  opinion  of  the  candid;  and  an  inference 
which  may  be  drawn  from  the  judgment  of  the 
malicious.  In  most  cases,  among  men,  more  de- 
pendance  will  be  put  upoa  tile  man  who  is  sup- 
"posed  to  be  influenced  by  Christian  principles, 
than  upon  one  destitute  of  the  fear  of  God. 
Why  *o  :  if  Christ  came  to  lay  the  law  aside,  and 
-the  tendency  of  his  doctrine  be  Antimoniani 
The. censorious  always  criticise  more  rigidly  up- 
on the  morals  of  Christians  than  upon  any  ethers. 
Why  so  ?  Because  more  is  expected  from  them. 
But  why  is  more  expected  from  them  ?  Because 
their  principles  are  more  strict  and  ihelr  conduct 
gei^erally  more  correct.  And  does  this  intimate 
that  their  Master  came  to  destroy  the  whole 
law  ?  Certainly  not ;  but  the  reverse,  that  he 
came  to  establish  it.  These  reflections  certainly 
.more  than  prove  that  he  did  not  come  to  repeal 
the  whole  law.  Let  us  next  see  a  little  further ; 
if  he  came  to  repeal  a  part  of  it. 

It  must  htre  be  remembered  that  He  is  speak- 
ing of  the  moral  law,  summarily  comprehended 
in  the  decalogue  or  ten  commandments.     If  He 


lOS  THC    PCKMANENT   SANCTION    OF 

had  done  this,  it  is  clear  he  must  have  beea  ex* 
p]icit  in  declaring  >vhi)t  He  ratified  and  what  he 
repealed*  Where  then  is  the  place  in  the  history 
•f  his  transactions,  where  this  is  done  ?  There 
is  no  such  place.  It  cannot  be  dene  by  any  otli- 
er.  The  law  is  a  complete  system  :  yeu  cannot 
break  upon  it,  without  Jestroyingit  entirely.  He 
that  said,  Do  not  contmit  adultery,  said  also,  Do 
not  kill.  We  do  net  say,  with  the  stoics  that  all 
sins  are  equal — that  it  is  as  great  a  sin  to  steal  a 
cabbage  plant  out  of  a  neighbor's  garden,  as  to 
ViU  a  father.  But  we  do  say  that  every  tin  is  an 
insult  of  the  nnajcsty  and  authority  of  tke  law  ; 
that  Vie  who  breaks  one,  or  offends  in  ode  point, 
iiS,  in  this  respect,  guilty  of  all.  So  far  then  from 
there  being  any  evidence,  that  he  has  repealjed 
tfonne,  there  is  all  nYidf  nee  against  it,  and  this  if 
possible  is  more  absurd  than  the  former,  viz.  that 
he  has  repealed  the  wholcc  There  remains  there- 
fete  DO  conclusioFi,  but  that  he  has  ratiHed  the 
whole*  Who9»  therefore  breaketh  one  of  the 
least  of  these  com'Oi^aDdmenfs,  and  teacheth  mem 
•o,  shall  be  called  least  in  the  kingdom  of  heav- 
en. I  came  nbt  to  destroy  the  law  but  to  ful- 
fil it.  Heaven  and  enrth  shaU  pass  away,  but  one 
iota  or  tittle  of  the  law  shall  E^ot  pass  till  all  be 
fulfilled. 

In  the  next  place  we  infer,  the  utilitt/  of  the 
law  of  God.  The  law  of  God  is  useful  in  show- 
ing us  what  ve  are  ;  what  we  ought  to  be  ;  and 
what  we  ought  to  do.  One  of  the  wise  sayings 
©f  Grecinn  philosophy  was — "•  Gnothi  seavionf\ 


THK    MO'UAI    LAW.  10.9 

Know  'bjself.  A  famous  English  8poth?gym  is 
analogous  to  this.  '•  The  proper  knowledge  of 
niankind  is  man."  When  we  examyie  Any  per- 
son or  any  thing  we  must  hav*  some  rule  by 
which  to  conduct  the  investigation.  The  law  i^ 
the  rule  of  personal  self-examination,  When  \Vk 
examine  ourselves  by  others,  ire  art  apt  to  [rt 
proud,  and  say  with  th^  Pkariscc,  •*  I  ihank  the« 
that  I  am  not  as  other  men  are.'*  There  are  two 
reasons  for  this.  In  the  first  place,  w«re  the  per- 
sons and  their  characters  compared  alike  }  we  are 
partial  to  ourselves.  In  the  second  place,  we  are 
partial  to  those  features  of  character  and  items  of 
morality,  in  which  we  excel.  Do  we  measure 
ourselves  by  ourselves,  and  compare  ourselves 
vith  ourselves?  If  we  do,  wc  are  not  wise. 
Who  would  not  smile  at  the  man  who  would 
measure  a  hushetby  itself,  to  see  if  it  held  as  much 
;is  it  held  ?  Would  we  not  think  the  man  def  ang- 
ed  who  would  compare  a  crooked  stick  with  a 
crooked  stick  to  see  if  it  was  straight  ?  Equally 
ludicrous  and  mad  ift  the  conduct  of  the  man  who 
makes,  from  his  own  mind,  tke  standard  of  charac- 
ter and  morality,  and  then  proceeds  to  examine 
himself  by  this  capricious  model.  We  m:ty  de- 
ceive ourselves  when  we  have  the  law,  but  we 
must  deceive  oarsclvcs  if  we  proceed  in  this  bu- 
siness without  the  law.  We  rsay  deceive  our- 
selves by  reckoning  that  speculative  notions  arc 
true  faith.  This  is  a  mistake  even  should  these 
notions  be  correct.  Fallen  spirits  may  have  a 
cotrect  creed.  "  Devils  believe  and  iremWc.** 
K 


^tO-  THE   PEHMANEXT    SAKCTION    OF 

It  is  very  vossible  to  hold  the  truth  in  untight^ 
enusncss  i  "For  the  h«-art  to  be  wi\houtjcnowl? 
edge  is  not  good,'*  says  the  wisest  of  men,  and 
yet,  in  perfect  consistency  nilb  this  inspired  adage 
the  Apostle  intimates  that  a  n^r^n  r»ay  have  all 
Inowled^e  aad  yet  want  charity.. 

We  are  liable  to  self-deception  toe  about  feel- 
ing and  experience.  The  comn?awd  is  very  per- 
emptory and  emphaticul — *'Gon,  give  me  thine 
heart.'*  The  same  authority  commands — "  Re- 
joice w';ih  them  that  do  rejoice,  and  weep  with 
ihem  that  weep."  Wlien  we  consider  our  rela- 
tir,n  to  our  Creator,  Redeewner  and  Sanctifier^ 
■what  can  be  more  reasonnhle  than  a  compliance 
■with  the  former  precept  ?  Whrn  %yc  consider 
oxir  reiaticn  to  cur  brethrei;  b)  natural  and  relig- 
ious ties,  our  mutual  dependence  and  reciprocal 
irterepts,  con  the  propriety  of  the  hvtter  injuqciiori 
be  doubted  ?  But  the  difficu'ty  is,  we  call  that  5 
compliance  which  is  not.  How  rttany  are  there 
that  think  they  are  loving  God  and  their  neii:!;.- 
feiours,  when  tbey  are  loving  themselves  ?  See 
that  ^ay  lady  wreping  at  the  trijfgic  talc  related  on 
the  stage  ;  she  thii.ks  her  heart  ia  tender, and  she 
prides  herself  in  her  Avn  paihecic  fet lings  ;  but 
{K,1tho»Jgh  she  can  give  a  doMar  for  her  ticket  to 
rh«  bpK  of  the  theatre,  she  grudges  half  a  dollar 
to  the  pooi:  box  in  the  Church — She  sobs  a«d 
cries  very  affectionately  over  ariifieial  distress  de- 
piiittjd  by  fhe  base  actor,  but  spurns  real  sorrow 
from  Uer  door  with  a  bosom  cold  as  Greenland 
«now,and  u  hcan  hpvd  as  the  northern  steel. 


THE    MORAL    LAW.  i  1  1 

TVuc  chiisliaas  are  represented  i«  scripture  as 
sighing  auJ   crying   for  the   aboininuti  )p.s  of  the 
*ai»d  ;    ihey    are    lonimantled    to   pr^y     alvvajs. 
•'Clesstd  are   they  that  mourn,  for  they  shall  be 
eomfortcJ."     B'ut   still,  whit  are  we  >o  think   of 
thut  morose  oUman,  n'ho  weuld  nt  vcr  bi'sasptci- 
ed  of  Christianity  but  for  his  long  face,  long  pray- 
tf.s  an  J  long  relation' of  trx'ptrrience.      If  you  ta'k 
\\iih  hiiTi  abfflit   the  state  of  society,  his  heart  is 
fcady  to  break  that   the  worM  is  so  v/iclitd  ;  but 
vlut  did  he  ever  do  to  improre  it  ?     His  noti-'us 
of  religion  ai'e  narro^i^  andincorfect ;  ih«  Govl  lie 
worships  is  as  far  fram  Ijcing  the  tru#  God  of  iht^ 
scriptures  as  Baal  or  J/Ioloch,  and  yei  hv  ihiiiks 
Iiimsi»lf,  and  is    thought  by    na-iny,  lo    be  a   viiv 
eminent  Christian.    His  opinion  about  rclig  on  •» 
the    oracle   of  truth   to  a    ntighborhocd.     11  i\v 
useful   is  the  law  of  God  to   keep  us    from  puc!^ 
deception  r     It   inculcates  active    piety -^"  If  \c 
love   me   keep    my    commandments." — "  I  ihall 
not  be   ashamed  when   I   have  rtspt-ct   to  all  iny 
Statutes" — *  Whatsoever  things  I  liavC  comm md- 
ed  cAserve  and  do' — '  By    the   lav\',  then,   is  the 
knowledge  of  sin."     This    law,    however,    must 
not  be   mutilated  in  some  part,  and  magriified    in 
othws,  or  it  will  not  ansuer  the  end.      li  is  prac- 
tical   Atheism  to  reckon,  that   it    exacts   nothing 
more  than  to  make    me  a   passable   citizen.     If 
there  were  no  God  who  is  the  righteous  judge  of 
all  the   earth,   no   tribunal   of  eternal  justice,   it 
would  do  well  enough  ;  but  if  there  be  both,  where 
will  many  evenof  our  justices  and  judges  apj^ear.^ 


lit  '•HE    PERMANENT    SANCTION    OT 

7  he  Pharisees  and  scribes  made  egregrious  mls- 
lakes  even  with  the  law  in  their  hands  and  large 
inscriptions  of  it  upon  their  dress.  By  fasting, 
prRjing  ond  t)  thing  they  supposed  ihty  were  per- 
"fttt,  sinlessly  perfect^  but  the  great  L,^wgiver 
taught  ihem  bette**,  that  they  neglected  the 
weightier  mnittrs  of  the  law,  judgment,  righleons- 
ress  ami  the  love  ef  God.  These  ought  ye  to 
nav«  done,«nd  not  to  l^^ve  left  the  other  undone. 
AtcordinR  to  this  inccrreet  way  of  txpounding 
ite  law,  Saul  t>{  Tarsus  w^s  blameless,  when, 
liut  for  his  ignorance,  he  had  committed  the  un- 
pardonable sin  'in  maUciously  opposing  the  truth. 
^S'litn  he  betame  better  versed  in  the  true  s|)irit 
t)i  ihc  law^  he  pionouncei  it  holy  and  just  and 
good,  but  says,  I  am  carnal  sold  under  sin.  When 
lUe  law  came  m  id  convictions  and  demands^ 
menaces  and  terror,  Sin  revived,  says  he,  and  I 
ditct.  We  do  not  know  how  lively  and  strong 
sin  is,  until  the  law  come  tviih  its  jusi  claims, 
ilappy  is  it,  however,  for  those  who  know  some- 
thing of  the  strength  of  sin,  whiU  they  are  near  a 
stronger  Saviour  :  happy  they  who  die  indeed 
UBio  si5«,  that  they  may  live  uciio  God.  Having 
despaired  in  themselves,  they  are  induced  to  hope 
in  God,  putting  no  confidence  in  th«  flesh.  Tliey 
see,  with  great  astonishment,  the  love  of  God,  in 
giving  his  Son  for  poor  self  destroyed  sinners, 
"  When  we  were  without  strength,  ia  due  time 
Christ  died  for  the  ungodly** — '*  For  vwh.-it  the 
law  could  not  do,  ia  that  it  was  weak  through  the 
flesh,  God  sent  forth  his  own  Son  in  the  likeness 


THE    M>RAL    LAW  1/3 

of  sinful  flesh,  and  for  sin  condemned  s'm  In  the 
flesh,  that  the  righteousness  of  the  \^w  tttlght  be 
fulfilled  in  us,  who  walk,  not  after  the  flcsb,  but 
after  the  Spirit."  They  will  then  reason  with  the 
Apostle,  "If  one  died  for  all,  then  were  all  dead, 
that  they  who  live  should  not  henceforth  live  un-* 
to  themselves,  but  unto. Christ  that^dicd  for  them 
and  rose  again." 

Thus — 'The  /art' of  ihe  Lord  is  perfect,  con- 
verting ihe  soul  ;  the  testimony  of  the  Lord  ia 
sure,  ftialiing  wise  the  simple.  The  statutes  of 
the  Lord  :ire  right,  rejoicing  ihe  heart :.  the  com- 
mmf/mcnt  pf  the  Lnrd  is  pure,  enlighteniug  &■: 
e)e«.   Padlm  xix.  7,  8, 

The  law  of  Ciod  is  useTul  U\  shewingus  what 
we  ought  to  be,  holy  in  heart  and  in  life,  "  iii 
ye  holy,"  says  God  in  the  law,  **for  I  am  holy." 
The  necessity,  propriety  and  utility  of  this  requi- 
sition wou'd  never  Ijiave  bee»  doubted,  had  we  not 
by  the  fait  becoBie  depraved  as  well  as  gaiU}". 
"We  were  originally  m*de  after  the  inwvge  of  Cird, 
in  knowledge,  rightceusness  ?nd  true  holiness. 
The  law  of  God  would  to  us,  contii.uing  in  that 
state,  haye  been  pleasant,  natural  and  agreeable. 
In  our  fallen  state  it  is  not  so.  "  The  caroal 
mind  is  enmity  against  God,  and  is  not  subject 
to  the  !aw  of  God,  neither  indeed  can  be."  lu 
the  regenerate,  hewever,  it  is  a  glass  in  wJiich 
they  see  genuine  character  and  conduct  reflected, 
and  that  every  regenerate  man  will  say,  with  :he 
Apostle,  *'I  delight  in  the  law  of  God  ihtr  the 
taward  man."  The  gospel  caU«  s  nuerj,  a**? 
Jt  2 


114  THE    PERMANENT    SANCTION    Of 

righteous  and  holy    men  ;  bat  It  does    not  caH 
ihem  to  continuance  in  sin»  but  tcrtepeutance— 
we  are  called,  not  to  sin,  but  to  holiness.     "  But 
we  are  bound  to  give   thanks  always  to  God  for 
you,  brethren,  beloved  of  the  Lord,  because  God 
kiiih  fioni  the  beginning  cUosen  you  to  salvation 
through  sanctificaiion  of -the  Spirit  and  belief  of 
the  truih.      Whereunto  he  called  you  by  uur  gos- 
pel to  the  obtaining  of  the  glory  of  dur  Lord  Je- 
sus Christ."    Thes.  ii.  13,   14.     "  Folic w  peace 
with  all  men  and  holinsss,  without  which  no  man 
fchall  see  the  Lurd."     This  is  the  object  of  God 
the  Father  in  our  election,  of  God' the  Son  in  our 
r#denftption,  gnd  of  God  the  Spirit  in  our  snnctifi- 
catien.      Eph.  1.  4,  "According  as  he  huvh  chos^ 
en  us  in  him  before  the   foundation  of  the   world, 
that  we  should  be  /;o/j/,and  without  blame  before 
him  in  love.'*     1  Pet.  ^,  18.  "  Forasmuch  as  ye 
know  that  ye  were  not  redeemed  with  corruptible 
things  as  silver  and  gold  from  your  vain  conver- 
sation rectived  by  tradition  from    your  fathers  v 
but  uith  the   precious   blood   of  Christ,  as  of  a 
lamb  wiihout  blemish  and  without  s^ot."     This 
itdempiion  Jesus  wrought,  vkat  he  might  present 
IS  faultless,  without  spot  of  pollution,  or  wrinkle 
of  the  old  nature,  atidfor  this  purpose  he  gives  us 
of  his  holy   spirit   to  take  of  the  things   that  are 
his,   and  shew  them  uBto  us.     This  Ho?^  Spirit 
sanctifies  the  redeemed  of  the  Lord  by  the  truth 
ef  (he  Lord.     'Sanctify  them  through  the  truth :: 
thy  word  is  truth.'*    John  xyii.  17.     Th«ir  hrgh 
thoughts  are  brought  low  j  fvery  imaginatioti  is. 


TJIR   MORAL    LA.W.  lla 

brought  into  the  obedience  of  faith,  an  obedience 
which  the   first   commandment  clearly  requires. 
They  are  cleansed  in  their  whole  character,  for 
that  faith,  by  which  they  live,  works  by  love,  and 
purifies  their    hearf.   1  Pet.    1,  22.     *  Seeing   ye 
have   purified   your  sou's,  in  obeying  the   truth, 
through  the  Spirit,  unto  unfeigned   love   of  the 
brethren,  see  that  ye  love  one  another  with  a  piwe 
heart  fervently."     Contemplating  these  facts  and 
piinciples,  the    believer  will  imitate   the    Aposile 
and  say— "Not  as   though  I    had  attained,  either 
were  already  perfect  :  but  I  follow  after,  if  that 
I  may  apprehend  that,  for  v/liich  also  I  am  appre- 
hended of  Christ  Jesus.     Brethren,  I  count  not 
myself  to  have  apprehended  :  but    this  one  thing 
I  do,  forgetting  the  things  which  are  behind,  and 
reaching  forth  unto  those  things  which  are  before, 
I  press  toward  the  mafk,  for  the  prize  of  the  high 
calling  of  God  in   Cbrist  Jesus."     Phil.  iii.  12, 
13,  14.     The  law  is  so  exceeding  broad  and  spir- 
itual, that,  whatever  be  a  man's  previous  attain- 
ments, he  will,  when  he   compares  himself  with 
this  model,  seem  to  have  attained  nothing.     The 
Christian  will  therefore  be  humble  and  yet  not 
despair.     Encompassed   about  with   so  great  a 
cloud  of  witnesses,  he  will  lay  aside  every  weight 
and  the  sin  which  doth  most  easily  beset  him  and  he 
will  run,  with  patience,  the  race  set  before  him. 
He  will  look  to  Jesus  the  Author  and  finisher  of 
his  faitlv    He  will  make  mention  of  his  righteous- 
ness, lean  upon  his  strength  and  hope  in  his  aalva- 
uo«  i  80  will  he  run  that  he  may  obtain.     He 


li€  THt    PtRMANENT   SANCTION    OF 

will  not,  however,  run  at  rancjoin — he  will  not 
fight  as  those  that  beat  the  air.  He  will  have  the 
Kiw  of  the  Lord  in  his  heart  and  in  his  hand,  as 
the  guide  of  his  conduct.  In  peru'^iog  this,  and 
seeking  the  iUumiriation  of  the  Spirit,  he  will  Le 
constantly  saying,  Lord  what  wouldsi  ihou  hav-e 
me  to  do  ?  While  faithful  ministers  preach  to 
such  characters,  they  will  (onfute  all  the  calum> 
nics  of  ihe  adversaries,  who  charge  gospel  minis- 
ters with  saying,  **  Let  us  continue  in  sin  that 
grace  may  abound."  They  v/ill  shew  in  their 
dr)Ctr>ine,  and  in  the  practice  of  t  e'r  people,  thit 
thcj'  du  rot  m?ke  void  ihi  larv  through  fa'itli,  but 
t!:atthe}-  establish  die  la-.v.  V  hat  !  hha'l  we  cor.- 
tliiue  in  sin  ?  Nay,  how  shall  we,  that  are  dend 
to  sia,  live  any  longtr  therein  ?  This  law  will  be 
a  delightful  m;nual  in  their  christian  journey. 
It  will  point  out  the  duty  of  every  relation  and 
every  station  of  life..  Understanding  it,  and  by 
grace,  walking  according  to  it,  they  will  have  as 
iruch  comfort  as  if  God  was,  in  bodily  shap**,. 
walking  with  them,  and  showing  them  the  road  j^ 
or  saying  in-  an  audible  voice,  "  This  is  the  way 
walk  ye  in  it."  Shall  they  not  then,  in  keeping 
his  commandments,  have  a  great  reward  ?  H«ar 
what  he  says  ?o  his  disciples  and  through  thera 
to  all  faithful  ministers.  M atth.  xxviii.  19,  20. 
"Go  ye  therefore,  and  teach  all  nations,  baptizing 
ihem  in  the  name  o£  the  Father,  and  of  the  Son,- 
and  of  the  Holy  Ghost  ;  teaching  them  te  oherve 
ell  things -wboi soever  I  have  commanded  yon  :  and 
loy  I  am  zmth  ycualivay^  even  unto  tie  endof.th& 
wtri^*     Amen." 


THE    MORAL    LAlV.  117 

The  law  not  only  continues  in  its  sanction,  but 
is  in  many  respects,  now  in  gospel  times,  more 
strict^  and  th«  violation  of  it  more  soverely  pun- 
ished  ihsin  in  former  times. 

God  requires  of  men  obedience  according  t* 
the  opportunities  iher  have  of  knowing  his  law. 
Thus  "in  times  of  ignorance,  God  winked  at 
those  things,  but  will  now  have  all  men  every 
where  to  repent."  *'  The  servant,  that  trans- 
gresseth,  nol  knowing  his  misters  will,  shall  be 
beaten  with  few  stripes;  but  he  that  knoweth, 
and  yetdoeth  it  not,  shall  be  beaten  with  many 
stripes.  Sin  is  the  transgression  of  the  law* 
Were  man  theo,  so  circumstanced^  that  he  could 
know  nothing  about  rt,  neither  by  natural  or  su- 
pernatural revelation,  he  would  then  be  clear; 
•'  Where  there  is  no  law,  there  is  no  transgre- 
sion  :  When  the  law  is  exhibited  in  its  spirit,  as 
well  as  in  its  letter  in  the  gospel  dispensation,  the 
transgression  of  the  law  becomes  far  more  crim- 
inal, and  its  sanction  will  be  far  more  terrible. 

Has  Nineveh  been  judged  f«r  the  sins  of  its 
inhabitants,  when  we  can  hardly  find  its  scite  ^ 

ILive  Tyre  and  SJdcn,  those  wealthy  mercan- 
tile cities,  been  punished,  when  fishermen  dry 
their  nets  upon  the  rocks  where  once  they  stood. 

Have  Sodom  Gomorrah  and  the  cities  of  the 
plain  been  judged,  whea  they  were  consumed  by 
fire  from  heaven,  and  are  now  submersed  with 
the  noisome  waters  of  the  Dead  sea  ?  Far  more 
terrible  judgments,  however,  await  tlie  cities  of 
those  nations  who  have    enj»yed,    and    yet    not 


il8  tHE    PERMANENT    SAJiGTlOS    Oi 

obeyed  ihe  gospel  of  Jt:sus  Ghrist.  lie  will' 
pour  his  fury  upon  the  naiions  and  upon  the  fam-' 
ilies  ihat  call  Aot  <5H  his  name.  He  wiU  ttirn  i\\l 
tii-.lJOns  into  htli  that  forget  God.  Jer.  x  25^ 
Fsalm  \\.  17.  'Therefore  >vt  ou^^ht  lo  give  iTic 
tiiott  eartcsi  hted  to  the  ihinps  which  \*t  Inn-e 
lieard,  hst  at  any  time  \ve  let  ihtm  s'ip  ;  for  if  ihe 
word  spokcB  hy  angels  Vr  as  sleadfait,  rind  every 
tr.insgrtEsiou  and  discHjedi^nce  rtceivtd  a  jusf 
ttcompence  of  reward,  how  6h.;!l  we  escape  ? 
Hcl^.  ii.  1,  2j  3.  Has  not  the  law  received  in  the 
ftuffcrings  of  Christ  ihe  most  awful  S'anction  ? 
1  hough  he  was  personally  inftoccnt  end  immacU' 
lately  pure,  tee  h©w  the  sword  of  justice  smote 
Him  when  standing  our  surety.  If  the  Alniighiy 
supporter  of  all  things  groaned  beneath  the  pres- 
sure of  the  law's  cutsc,  when  he  stood  the  substi- 
tute of  all  believers,  where  would  that  curse 
crush  feeble  reptiles  I  If  such  things  were  done 
©n  the  green  tree,  what  will  become  of  the  dry  ? 
Verily  those  who  fall  even  upon  the  Kock  of  Sal' 
vuiion  shall  be  broken,  bm  those  upon  whom  he 
falls  in  terrible  vengeance,  he  will  grit<d  them  to 
powder.  Did  the  law  thunder  in  its  promulga- 
lion  at  Siuai  ? — bow  terrib'e  must  its  sanction 
be  when  it  shall  be  executed  in  all  its  tericrs  upon 
sinners  at  the  last  day  ?  This  will  be  peculiarly 
terrible  to  those  who  have  knowo,  or  had  a  gos- 
pel opportunity  to  know  its  principles.  Hebrews 
X,  26.  '*If  we  sin  wilfully  after  that  we  have  re- 
ccived  the  knowledge  of  ihe  truth,  there  remain- 
eih  no  mor$  sacrifice  for  sia,  but  a  certain  fearful 


yHC    MORAL    LAW  119 

4ookirg  for  |of  jvidgmcnt,  and  fiery  inJignatinq 
Avhichshull  devour  the  adversaries.  He  that  des- 
pised iMoses' law,  tlied  without  mercy  under  two  or 
three  wi.tnesses.  Of  how  much  sorer  punishment^ 
suppose  ye,  shall  he  be  thought  worthy,  who  hath 
trodden  under  foot  the  Son  of  God,"  &c.  Tq 
cast  light  upon  the  tanU'ion  of  the  /aiv,  the  heav- 
ers and  the  earth  nhall  yet  bur*  in  awful  blaze, 
>yhen  the  Ttrraihful  torch  shall  be  put  to  the  fune- 
ral jile  of  nature.  2  Pet.  iii.  7.  *'For  the  heaven? 
and  the  earth  which  are  njnw,  by  the  same  worcj 
are  kept  in  store,  .reserved  unto  fire  pgninst  the 
day  of  judgment,  and  perdition  of  ungodly  noen; 
V.  10.  Bi*t  the  day  of  the  Lord  will  come  as  a 
t^iicf  in  the  night ;  iu  tlic  which  the  heavens  shall 
pass  awa\  wiih  a  great  noise,  and  the  element's 
meU  wi'h  fcrvtnt  heat,  ih«  earth  also,  and  the 
v.'O'ks  tl.at  ?re  ther«rin^  shall  bt  hurncd  up.  v.  14. 
S'^einyg  then  tl'.at  a'l  these  things  shali  be  dissolv.- 
ed,  what  tn'*nn?r  of  pers'^n^  au;);'it  ye  to  be  in  all 
holy  conversation  and  godliness  ?  v.  IS.  L(*)oking 
for  and  hastening  untio  the  coming  ef  the  day  of 
God,  whet-io  the  heavcn»  llciiig  c.u  fire  sh^il  be 
dissolved^"  Sec.  yes,  let  us  hasten  for  he  comes 
to  every  onr  of  us  qj^iickly.  Rev.  xxii.  12.  ''Be- 
h<^ld  I  come  c^uickly  ;  and  mf  reward  is  with  me, 
to  give  to  every  man  according  as  his  work  shall 
be.     Tben  ihidi  we  see  tl<is  saying  verified,  v.  14. 

"  BlF-SSID   ark     they  TITAT  do    his    COWMANnr 

MEKTs,«hai  they  iT:ay  have  r'lgSt  to  the  tree  of  life, 
and  may  enter  in,  through  the  gates,  into  iht? 
.cit\/' 


PART  IV. 

TJbe  subjects  and  mode  of  Cbrhtian  Baptism* 
CHAP.  I. 

IN  ike  discussion  of  this  topic,  we  must, 
in  the  first  place,  remember  that  the  Saviour  of 
the  Church  is  the  Sovereign  of  the  Church. 
Sufh  therefore  as  are  his  servants  and  stewards 
must  conduct  the  affairs  of  his  hou«e  ftccordiag  to 
his  pleasure.  In  the  second  place,  what  is  his 
pleasure  roust  be  learned  from  his  own  word. 

There  is  no  doubt  but  infinite  wisdom,  and 
perfect  propriety  mark  all  his  arrangements. 
The  modes  of  worship  which  he  has  prescribed, 
and  modes  of  communicatiog  his  mind  to  his  suJp- 
jecte,  which  he  has  adopted,  do  not  form  any  ex- 
ceptions. If  the  device  of  salvation,  as  a  whole, 
could  never  have  been  conceived  by  any  finite 
ntind,  it  certainly  ill  becomes  mortals  to  criticise 
upon  its  parts.  The  business  of  reason  is,  to  draw 
fair  conclusions  from  known  and  acknowledged 
facts.  She  is  certainly,  therefore,  very  much  out 
of  her  place,  when  she  says,  another  way  would  be 
better  than  that  which  revelation  enjoins. 

The  scripture  is  not,  formally,  a  confession  of 
our  faith  j  nor  yet  a  specific  directory  of  our  wor- 
ship :  yet  it  will  be  granted  by  all  humble  and 
pious  disciples  of  Jesus  Christ  that  it  contains  the 


THE    SUBJECTS    AND  MODE,  &C.  \2l 

only  proper  elements  of  b'oth.  Men  ar»i  addrts- 
secl  as  reasonable  crenturcs,  and  ought,  iht-rcfor.*, 
to  consider  carefully  what  is  revealed  to  them  for 
a  rule  of  f;ruh  and  practice.  Men  are  addiesstd 
as  rational  creatures  in  the  scriptures.  1  C^r. 
X.  15.  "I  speak  as  to  wise  men  ;  judge  \e  what 
I  say."  1  Cor.  xi.  13,14.  "Judge  in  yourselves ; 
is  it  comeh'  that  a  woman  pray  unio  G«d  uncov- 
ered ?  Doth  not  nature  itself  »c«ich  you*'?  Our 
great  solicitude,  therefore,  in  this  matter  and  in 
all  ordinances  of  worship  should  be  to  kr.ovr 
and  do  the  Master's  revealed  will. 

It  will  in  this  as  ia  every  thing  else  be  plfasiinc 
to  know  the  reason  of  t^lin^s,  but  still  we  mjst 
know  that  he  is  not  bound  to  give  us  an  account 
of  his  high  doings  and  holy  w:iys.  Where  rea- 
son, therefore,  cannot  clesrly  see,  let  her  humbly 
adore.  In  her  own  provintfe»  i.  e.  where  thew;  is 
no  specific  direction  given,  and  when  the  matter 
IS  cognizable  by  her  powers,  let  reason  preside. 
"Let  every  thing  be  done  decently  and  in  order." 
The  Apoitle  directed  the  Christians  kt  PhiHipi  to 
employ  the  principles  of  right  reeson,  and  taste 
to  religious  order.  Phil.  iv.  8.  "  Finally  breth- 
ren, whatsoever  things  are  ttue,  whatsoever 
jhingg  are  honest,  whatsoever  things  are  ju-jt, 
whatsoever  things  are  pure,  whatsoever  thit*gs 
are.  lovely,  whatsoever  things  are  of  good  rt^port  ; 
if  there  be  any  virtue,  and  if  there  be  any  praise, 
think  on  these  tilings."  Attention  to  these  prin- 
ciples of  scripture,  is  necessary  to  keep  us  dear 
of  extrerties.  On  one  side  sMiiids  xhc  Sc)  lU  of 
I. 


122  THE    SUBJECTS    AND    MOBE    OF 

formalit}'  ;  on  the  other  the  Charibdis  of  fanati- 
cism :  Against  the  clanger  of  splitting  on  either 
of  these  rocks  we  must  look  out,  if  wi?  would 
steer  clear,  and  arrive  safe  in  the  harbor  of 
Truth. 

With  regard  to  the  character  of  adults  who 
ahowld  be  baptised,  there  will  be  little  controver- 
sy between  Reformers  and  Regular  Baptists. 
We  always  opposed  the  practice  of  indiscriifiinate 
administration  of  ordinances,  and  the  practice  of 
the  half  way  covenant,  now  very  justly,  and  very 
generally  exploded.  It  is  necessary  that  adult 
applicants  for  baptism  should  be  examined  with 
regard  to  their  knowledge  of  the  system  of  grace 
and  salvation  generally.  Those  who  are  obvi- 
ously yet  in  the  kingdom  of  darkcess,  cannot, 
with  propriety,  be  admitted  into  the  kingdom  of 
Christ  by  th«  badge  of  a  religious  profession. 
In  allusion  to  this  principle  the  baptism  of  adults 
used  to  be  called  by  the  Greeks, pho tismos ,  illu- 
Tfiination  ;  and  Paul,  from  whose  eyes  tlie  scales 
of  ignorance  fell,  before  liis  baptism,  calls  baptis- 
ed persons,  "once  enlightened."  Heb.  vi.  4. 
They  must  give  evidence,  that  they  cordially  ba- 
lieve  those  truths  which  they  intelligently  know. 
Philip  first  instructs  the  eunuch,  a«d  then  he  says, 
*'If  thou  believest  with  all  thine  heart  thou 
mayest."  Acta  viii.  36.  It  is  very  desirable  to 
see  those,  who  apply  for  baptism,  moved  with 
humble  peniteoce,  and  holj:  contrition:  "When 
they  hearfl  this,  they  were  pricktd  iu  their  heartSy 
and  said  unt»  Peter  and  to  the  rest  of  the  Apos- 


CHRISTIAN    BAPTISM.  123 

lies,  '*  Men  and  brethren  what  shall  we  do/'  It' 
they  have  been  enormously  and  notoriously  sin- 
ners, they  ought  to  give  evidence  that  fchcy  are 
disposed  to  break  off  their  sins,  by  bringing  forth 
fruits  becoming  repentance.  Speaking  with  di- 
vers tongues,  or  in  languages  never  learned,  and 
other  miraculous  manilesiations  of  the  prestnte 
of  the  Spirit  of  God,  are  not  now  ordinarily  tob« 
expected.  It  would,  however,  be  very  defiral^It' 
to  se«  evidence  of  his  sanctifying  influence  in 
iheir  heart,  upon  their  life  and  cenvtrsation.  U 
is  unreasonable  to  expect  that  these  evidentes 
should  be  so  distinct  in  new  converts,  as  they 
ought  to  be  in  old  and  expenenccd  Christians, 
Converts  have  their  stages  of  progress  and  growtfi 
in  grace  and  holiness.  There  is  grac«|r  in  ihu 
blade,  in  the  ear,  and  in  the  full  grown,  and  ma- 
ture grain  in  the  ear.  The  evitUnce  of  grace  in 
its  earliest  stage  ought  to  be  considered  enough 
to  recommend  its  subject  and  possessor  to  the  en- 
joyment of  the  piivilege  of  baptism,  "flim  th«t 
is  weak  in  the  faith  receive  ye,  but  not  to  doubt- 
ful disputation."  Rom.  xiv.  1.  It  is  very  evi- 
dent from  this,  that  a  p«rson  may  be  a  proper  sub- 
ject of  Chris  tian  baptism,  and  yet  not  be  prepared 
for  the  participation  of  the  Lord's  supper,  tve- 
ry  member  of  the  family  must  h.ive  food,  but  it 
should  be  food  appropriate  and  suited  to  his  years 
and  strength.  The  new  born  babe  will  desire, 
and  ought  to  have,  the  sincere  milk  of  the  word 
for  nourishment  and  satisfaction  j  the  more  ad- 
vanced in  years  will  be  occasionally  admitted  to 


124  THE    SUBjrCTS    AND    MODE    OF 

feast  at   the  table  with  the  seniors  of  the  famiiy, 
yea  with  the  Lord  of  the  house. 

It  woLi'd  be  cracl  to  allow  any  to  participate  in 
tais  oriinancc,  who  have  not  a  perception  of  its 
n'lXKCtfies.  Even  the  children  of  God  may  par- 
take wnwcrthily  of  the  supper,  and  instead  of 
nourishing  the  spiritual  life,  may  eat  and  drink 
ji^dgment  even  to  the  extinction  of  the  iiatural 
life.  1  Cor.  4i.  30.  Not  eo  in  regard  of  the  for- 
mer, when  we  see  evidence  ©f  the  presence  and 
powsr  of  ihe  Holy  Ghost,  wre  may  say  with  Peter 
Acfs  X.  47.  "Can  uny  forbid  water,  that  these 
shoul'l  not  be  baptised,  which  have  received  the 
Ht;iy  Gl  o6l  as  well  as  we  ?"  This  text  clearly 
toiifutv-b  ihe  iufr  cavils  of  those  who  argue  :^ainst 
V.  dter  bapusm,  as  ihey  in  derision  call  it.  How 
ttowiradjctory  is  this  reasoning  to  that  of  the  A.* 
jiosile  ?  They  say  it  is  no  matter  about  water 
baptism,  if  we  hare  the  baptism  of  the  Spirit. 
The  Quaker  reasons  too,  ihat  there  can  be  no  wa- 
ter baptism,  if  we  admit  a  baptism  of  the  Spirit, 
fcccausc  there  is  but  one  baptism.  His  mistake 
arises  out  of  his  ignorance  of  th»  nature  of  a  sac> 
rament  wiiich,  though  one,  has  two  parts,  the  ex- 
ternal and  symbolical,  and  the  internal,  spiritual 
and  real.  Now  it  is  true,  that  men  can  be  saved 
ty  the  latter,  withoui  the  former,  a«d  not  by  the 
former  without  the  latter.  The  penitent  thief 
was  admitted  with  the  Saviour  into  Paradise, 
liviihout  the  participition  of  uny  sacrament.  Ju« 
»l;jf-  eyt  the  last  passover  with  our  Lord,  and  yet 
Wits  the  ion  ui'  perdition,  and  went  to   hiaow-n 


CHRISTIAN    BAPTISM  125 

place.  Slmou  was  baptised  with  Apostolic  iiands, 
and  yet  was  in  the  gall  of  bitterness  and  bond  of 
iniquity.  On  the  other  ha«d  it  is  very  plain,  that 
no  intelligent  Christian  will  despise  the  institu- 
tions of  divine  grace,  which  are  so  admirably  a- 
dapted  to  •ur  case  and  character — so  well  calcu- 
lated to  represent,  seal,  and  apply,  by  the  blessing 
of  God's  Spirit,  the  benefits  of  Christ's  pnrchase 
to  his  heritage  and  people. 

To  say  that  ordinances  save,  is  to  idolize  them  ; 
to  say  they  may  be  neglected  with  innoce«ce  or 
impunity,  is  to  despise  the  wisdom  and  goodness 
®f  God,  and  to  proclaim  our  own  ignorance,  ar- 
rogance and  impiety. 

Of  this,  however,  we  must  say  no  more  at  pres- 
ent, but  procead  to  consider,  Whether  infiints 
are  proper  subjects  of  Christian  baptism  i  When 
we  enquire  if  infants  are  proper  subjects  of  bap- 
tism, we  do  not  mean  any  infants.  We  agree 
with  Anti-Pedobaptists  thus  far,  that  the  children 
of  Heathens  and  scandalous  or  ungodly  prof.-rs- 
sors  are  to  be  excluded  ttntl  they  profess  their 
faith  in  Christ  and  obedience  to  him  ;  but  we 
also  say  that  the  infants  of  such,  as  are  members 
of  the  visible  Church,  are  to  be  baptized. 

The  first  principle  upon  whidi  we  plead  th« 
right  of  infants  to  membership  in  the  Church,  is 
their  ancieit  and  unrepealed  charter.  Tbey 
were,  as  we  have  already  seen  io  treating  of  th« 
covenant  with  Abraham,  and  the  law,  publicly 
recognized.  It  they  must  not  be  so  now,  we 
waat  to  know  the  reason  of  this  rejection.     Has 


J26  THE    SUBJECTS    AND    MODC    Of 

iheir  right  to  membership  been  recalled  ?     If  it 
has  been   recalled,' where  is  that  transaction  re- 
corded ?  where  is  the  repeal  ?  Tkis  would  require 
to  be   very    explicit   on   «iany    accounts.     First. 
Because    it  is  a  common   usage   among  nations 
that  th«  son  be  considered  a  member  of  the  same 
commonwealth  or  kingdom,  of  which  his  facheris 
a  member.     In  taking  the  census  or  list  of  inhab- 
itants and  citizens  in    any  corporation  the   chil- 
dren are  not  excluded.     This  practice   is  not  an 
ir.novation  of  modern  times.     It  is  a  practice  as 
ancient  as  tlj.e  history  of  social  man.     God  him- 
self sanctions  the  use  of  it  in  regard  to  the  city  of 
iNineveh  J     Jonah  4,    11.    "  And   shotvld    not   I 
fpare  Nioeveh,  iVia*  gfCht  city,  wherein  are. more 
than   sixscore  thousand   ptrsons  that  cannot  dis- 
cern   between    their   right    haad   and   their  left 
hand."     Here  yo\x  sec   we  hav«,  la  round  num» 
hers,  a  list  of  the  young  population  of  this  great 
.'■ncient  city.     These  unconscious  babes  too,  were 
xhc  citizens  fot  whose  sake  God  pleads  with  the 
P'.  evish  prv)phet  that  the  city  should  be   spared* 
Why  then,  the  man  o{  reading  aad  reflection  will 
ask,    Wfey  are  children  not  included  among  the 
members  of  the  commonwealth  of  the  Church  ? 
Why  are  ihcynot  considered  citizens  of  the  New 
Tcitameni,  as  well  as  of  the  Old  Testament  Sion? 
Why  are   they  not  according  to  uniform  custom 
considered  meiubers  of  the  kingdom  of  heaven  as 
well   as   their  parents  }     Is  there   any    case  in 
which  children  are  not  accounted  legitimate  heirs 
qI  such  social  privileges  as  belonged  to  their  par- 


CHRISTIAN    BAPtIS*  127 

ents  ?  Why  was  Paul  a  Rotwair  citizen  ?  He 
never  purchased  that  freedom  ;  he  never  swore 
an  oaih  of  allegiance  to  that  government  to  ob- 
tain that  franchise  j  "  Ay,  but  he  was  free  born." 
Well,  and  are  we  prepared  to  say  that  the  Roman 
empire  was  more  generous  and  kind  to  its  infaiM; 
population  than  the  Redeemer's  empire  is  ? 
Siiall  the  fourth  beast  of  Daniel's  vision,  which 
was  ''exceeding  dreadful,  whose  teeth  were  of 
iron  and  his  nails  of  brass,  which  devoured  and 
brake  in  pieces,  and  stamp  the  residue  with  his 
feet,"  Dan.  vii.  19 — Shall  this  beast  of  prey  be 
ittore  kind  to  his  children  born  in  Tarsus,  than 
the  Lamb,  on  mount  Sion  to  the  children  born  ia 
his  city  Jerusalem  ? 

We  know  n^en  otherwise  rcry  respectable,  M'ill 
go  far  in  maintaining  a  cause  which  tWey  hare 
once  taken  up.  But  let  that,  for  a  moment,  be 
forgotten,  and  see  if  every  candid,  generous  and 
pious  mind  would  n»t  revolt  at  the  thought  of 
such  an  impeachment.  What !  the  seiasible  soul 
would  exclaim,  shall  we  make  the  ancient  of  day«, 
the  Judge  of  all  the  earth  more  cruel  than  the  os- 
trich f  Shall  we  suppose  that  he  who  is  about  tG 
set  up  a  righteous  and  an  everlasting  kingdom^ 
that  he  will  exclude  infants  from  it  ? — that  he 
vrho  was  himself  the  child  born  and  the  Sun  gives 
will,  from  that  corporation,  of  which,  in  an  emi- 
neat  degree  he  carries  the  keys,  lock  out  the  chil- 
dren of  his  people  ?  All  this,  however,  that  sys- 
tem most  evidently  does,  which  denies  the  chil- 
dren of  believing  and  pious  parents  the  right  ef 


128  CHRISTIAN  BAPTISM. 

membership  in  the  Church.  Is  there  any  man, 
untrammelled  by  system  and  sophism,  who  does 
not  see  the  inconsistency  of  this  ? 

Second.  If  the  ancient  right  of  membership  in 
the  Church  has  been  recalled,  the  repeal  of  that 
impoitant  clause  in  the  charter  would  need  to  be 
particularly  explicit,  to  satisfy  the  believing  Jew. 
He  had  been  well  acquainted  with  the  application 
of  this  representative  principle,  not  only  in  the 
state,  but  als^  in  the  Church,  in  the  ancient  ad- 
ministration. He  was  feelingly  alive  to  any  al- 
teration from  his  old  customs.  This  principle 
he  carried  even  to  servile  bigotry  and  attachment 
to  onerous  rites  of  the  typical  service.  The  Re- 
deemer of  Israel  bestowed  pains  to  emancipate 
the  mind*  of  kis  ancient  people  from  such  bon- 
dage. He  shews  them  that  he  has  now,  for  ever, 
by  one  sacrifice  perfected  all  them  that  are  sanc- 
tified. If  there  had  been  a  change  made  in  this 
particular,  i.  e.  If  infants,  that  used  to  be  mem- 
bers of  the  Church  in  the  wilderness,  according 
to  the  tenor  of  that  covenant  which  was  confirm- 
ed of  God  in  Christ  with  Abraham,  were  now  ex- 
cluded when  the  Seed  appeared,  is  it  possible, 
on  the  supposition  of  such  a  ehange  baing  made, 
that  the  Jew  would  make  no  enquiry,  and  that  the 
King  of  the  Jews  and  Prophet  of  Israel  would, 
■either  by  himself,  no?  by  his  Apostles,  give  any 
soItttioH  of  such  a  difficvilt  prollara  ?  Parents  are 
generally  tender  of  ;heir  inU nls  and  aCiupulous 
•f  maintaining  their  rights  Had,  tuere'ore,  .he 
administrators  of  the  gcsgel  ia  thetariy  esci-blisU 


THE    SUBJECTS    AND    J«0«C    Of  129 

ment  of  Christianity,  toid  the  Jewish  proselytes 
that  their  children  could,  by  no  rite,  be  received 
into  th&  Church,  you  may  rely  upon  it  we  would 
have  heard  something  about  it.  We  hear  noth- 
ing, however;  we  therefore  fairly  conclude  that 
no  such  thing  was  done — that  the  charier  of  aa- 
cient  privilege  to  their  children  was  ratified  ;  that 
they  feceived  the  initiatory  seal  of  covenant  priv- 
ilege in  the  Church  along  with  their  parents. 
7  he  silence  of  the  Jew  on  this  subject  is  a  known 
and  acknowledged  fact,  if  there  be  any  other  pos- 
sible, or  even  plausibl^t  way  of  accounting  for  it, 
we  want  our  opponent  to  adduce  it  ;  if  there  be 
not,  he  must  acquiesce  in  this  fair  inference,  that 
the  question  was  never  agitated  by  the  Apostles 
and  ministers  of  the  primitive  Church,  But  if 
this  question  was  not  agitated,  doubtless  infants 
were  accounted  members  of  the  Church  and  re- 
ceived the  initiatory  seal,  or  badge  of  member- 
ship. If  they  who  joined  from  the  Jewish  race, 
received  th-e  privilege  of  baptism  for  their  chil- 
dren, why  should  not  the  Gentiles  ?  are  not  Jews 
and  Gentiles  all  one  in  Christ  Jesus  ?  If  Jews 
and  Gentiles  both  received  this  privilege  for  their 
children  in  the  early  period  of  the  Christian  era, 
when  was  this  privilege  withdrawn  ?  Who  had 
a  right,  since  that  period,  to  abridge  the  privileg- 
es of  the  members  of  Christ's  mystical  body— 
the  Church  ? 

Third.  This  principle  will  gather  strength  in 
its  ^pplisation  to  ibe  point  in  band,  if  we  consider 
thb  kiio\/n  fact,  riz.  that  in  generail  ihc  admiuw- 


130  THE  SUBJECTS    AND    MODE    Of 

tration  of  the  covenant  of  grace,  since  the  adveiit 
and  suflTcring  of  Chrisr,  has  been  more  obvrously 
liberal  and  gracious  than  before.  Although  aa 
we  have  seen,  there  was  grace  in  the  legation  of 
Moses,  yet  so  far  does  the  grace  of  this. dispen- 
sation excel  that  that  is  eclipsed.  "The  law  wa3 
given  by  Moses.  Grace  and  truth  came  by  Je- 
sus Christ."  John  1.  17.  The  law,  even  when 
dealing  out  threats  in  its  most  legal,  literal  and 
killing  form  speaks  of  "  visiting  the  iniquities  of 
the  fathers  upon  the  children  unto  the  third  and 
fourth  generation  of  them  that  hate  me,  and  shew- 
ing mercy  unto  thousands  (generations)  of  thenrx 
that  lovf  me  and  keep  my  commandments." 
Did  not  this  threat  and  this  pfomise  shine  with 
weighty  lustre  from  Sinai  ?  and  are  children  now 
to  be  altogether  neglected  and  unknown  i  Ne. 
ifi.  Cor.  iii.  9,  10,  "  For  if  the  ministr.ition  of 
condemnation  be  glory, much  more  doth  the  min- 
istration of  righteousness  exceed  in  glory.  For 
even  that  which  was  made  glorious,  had  no  glory 
in  this  respect,  by  reason  of  the  glory  that  excel- 
leth."  Are  females  now  known  in  society — are 
Gentiles  of  every  tribe  now  called  to  enjoy  the 
privileges  of  the  Church  i  Are  the  rites  of  re- 
ligion less  operous  and  expensive,  yet  more  evan- 
gelical, clear  and  expressive  ?  Is  the  administra- 
tion of  the  gracious  covenant  of  salvation  in  every 
respect  more  benign  than  ever  before  ?  How  is 
it  then  that  infants  are  excluded,  now,  seeing  they 
were  not  before  ?  Every  considerate  man  before 
he  c^a  believe  thut  iafants  are  now  excommuni*- 


'  CHRISTIAN    BAPTISM.  13l 

caled  from  the  Church  must  have  exceedingly, 
clear  evidence  that  their  ancient  rights  have  bee« 
revoked  :  the  thing  itself  is  so  very  unlikely, 
and  improbable,  so  obviously  incongruous  with 
the  other  parts  of  this  dispensation.  What  !  if 
this  revocation  has  taken  place  it  cannot  be  in 
mercy.  It  was  in  mercy  that  God  said,  "  I  will 
be  the  God  of  your  seed."  It  cannot,  therefore, 
be  in  mercy  and  grace  that  he  would  say,  1  will 
not  be  the  God  of  your  seed  any  longer.  Is  it 
then  in  judgment  ?  These  are  to  be  sure  judg- 
ments inflicted  on  the  great  body  of  the  Jews  ac- 
cording to  their  own  tefrible  imprecation.  "His 
bleod  be  on  us  and  on  our  children."  But  this 
blood  is  not  on  the  head  of  tho&c  who  believe. 
Vo  !  For  them  he  prayad,  "I^'ather  forgive  them, 
they  know  not  what  they  do."  Why  then  should 
not  their  children  with  their  parents  revert  to 
their  wonted  immunities  and  privileges? 

Thus  it  is  evident  the  man  of  common  sense, 
from  the  rational  principles  of  his  nature — t-he 
politician  from  ordinary  priaciples  of  jurispru- 
dence— the  philoiopher  from  observation  on  the 
ways  of  Providence — the  Jew  from  what  he  hadl 
been  taught  in  the  past  dispensations  of  mercy— 
the  Christian,  enlightened  by  the  special  radian- 
cy and  brightness  of  the  gospel,  all,  all  would 
expect  that  children  iJiould  be  recognized  a$; 
members  of  the  same  corporation  of  the  parents. 
They  would  expect  that  the  infants  of  such  as  are 
members  of  the  visible  Church  should  be  bap- 
tized.    Arc  they  then  iaug^kt  otherwise  by  the 


132  THE    SUBJECTS    AND    MODE    OF 

Saviour  of  the  Gentile  as  well  as  of  the  Jtw  ? 
If  they  are  then,  let  every  imagination  be  brought 
into  subjection  to  the  «!)tUience  of  faith.  Let 
reason  knuckle  to  revclatioa  ;  but  let  revelation 
be  reasonably  examined.  With  this  view  let  the 
candid  reader  consult  the  motto  of  our  pUa. 
>Iath.  xix.  14.  *'  Jesus  said,  suffer  little  children 
and  forbid  them  not  to  come  unto  me,  for  of  such 
is  the  kingdom  of  heaven."  When  we  read  any 
part -of  the  scriptures  we  should  have  our  cars 
open  to  hear  what  God  speaks.  Men's  thoughts 
may  be  very  pretty  and  considerably  impressive, 
but  there  is  an  unction  and  e  profundity  in  all  di- 
vine revelation  which  defies  all  ^successful  imita- 
tion. This  we  may  say  is  eminently  the  case 
when  Jesus,  who  spake  as  never  man,  is  the 
speaker.  What  then  is  this  passage  intended  to 
teqch  ?  Were  these  children  affected  with  dis- 
eases and  maladies  which  their  parents  wished  to 
have  healed  ?  Of  bodily  maladies  the  passage 
hints  nothing.  We  can  hardly  suppose  that  the 
dtsciplcs  would  be  so  grossly  inhumane  or  unbe- 
lieving ad  to  have  rebuked  the  parents  for  bring- 
ing them  to  him  who  had  proved  himself  often  iti 
their  sight  to  be,  even  for  the  body,  the  great 
Physician.  The  occult  qualities  and  constitu- 
tional nature  of  infantile ;  the  inveteracy  and  con- 
firmed habit  of  senile  disease^  which  frequently 
eludes  the  skill,  and  baffles  the  powers  of  humaa 
doctors,  had  often  been  demonstrated  to  be  quite 
sanable  by  this  Divine  Healer.  The  reply  the« 
does  not  seem  to  intimate  that  this  was  the  obj^t, 


CHRISTIAN    BAPTISM.  1  3S 

the  parents  wished  to  obtain,  or  the  disciples  ;o 
hindur'.  What,  we  again  ask,  is  the  passage  de- 
signed to  teach  ?  If  it  inean  nothing  more  th.m 
that  childien  may  be  saved,  this  would  imply  th  »t 
the  disciples  denied  and  wished  to  oppose  the 
salvation  of  infants.  This  had  indeed  been  a 
horrid  sentiment,  more  cruel  than  ever  held  by 
the  wildest  sect  of  men.  The  disciples  would 
have  shuddered  at  the  suga;estion,  that  the  Saviour 
would  not  show  his  condescension  in  the  saivs- 
tion  of  infants.  This  then  cannot  be  a  reproof  of 
their  illiberality  in  that  respect  and  to  that  degree. 
The  true  history  of  the  case  seems  to  have  been 
some  how  thus.  The  parents  conceived  a  very 
high  opinion  of  Jesus  the  Saviour;  they  wished 
the  infants  in  their  arms,  and  the  little  children 
that  clung  by  the  skirts  of  their  garments,  to  par- 
take of  his  divine  benediction.  The  Saviour  ap- 
proved of  their  faith  ;  he  rejoiced  iu  beholding 
the  heart  cheering  scene,  and  in  manifesting  his 
condescension  to,  and  care  of,  the  lambs.  He 
saw  some  there  that  he  knew  were  to  be  eminent 
by  his  grace  in  the  Church.  Nicephorus  tells 
us,  that  the  famous  father  Ignaiias  was  one  of  the 
babes  now  presented  to  Jesus  for  his  recefnioa 
and  blessing.  The  disciples  seem  to  have  been 
left  to  (all,  for  a  little,  into  this  unbelieving,  car- 
nal and  proud  way  of  reasoning.  Thete  parents 
and  children- are  encroaching  upon  our  masier's 
time  and  more  impon  tant  business  of  instructing 
and  proselyting  adults.  They  seem  strangel)  to 
have  fallen  ioto  the  system  of  Anti-pec^obaptists, 
U 


134  Tnn  SUBJECTS  avb  mod-c  ojf 

arcl  CO  to  have  concluded,  that  anj'  public  relig- 
ious attention  to  babes  was- useless,  seeing  Ihey 
did  not  understand  rhc  use  of  it.  Such  seenas 
/obviously  -to  have  been  the  view  of  the  disciples, 
in  thrusting  away  the  parents  who  came  to  put 
their  children  into  the  arms  of  Jesus.  Strange 
there  are  parents  by  pious  instinct  wishing  to  do 
their  duty,  and  active  to  fulfil  a  prophecy,  and 
there  arc  teaching  disciples  that  for  a  time  op- 
pose both.  What !  did  they  not  know  that  the 
great  Shepherd,  whose  voice  they  heard  and  fol- 
lowed, was  to  gather  the  lambs  «o  his  arms  P  All 
events  of  Providence  subserve  the  system  of 
grace.  Those  who  act  in  concutrence  and  those 
v/ho  act  in  opposition  seem  frequently  alike  igno- 
rant.of  t(his. 

The  instruction  of  the  scripture,  while  it  has  a 
particular  adaptation  to  the  case  on  which  it  Was 
first  exhibited,  has  a  practical  accommodation  to 
9  whole  class  of  analagous  cases.  Had  there  not 
been  a  propriety  at  this  time  to  reprove  the  Anti- 
pedobaptist  spirit  of  the  disciples,  the  children 
could,  as  well,  have  been  blessed  at  a  distance  as 
at  hand.  The  design  then  of  the  saying  of  our 
Lord  is  to  teach  us  all,  that  in  some  public  way 
children  should  b&  presented  to  Christ,  and  ac- 
knowledged as  members  of  the  kingdom  af  heav- 
en or  of  kis  Church. 

I  do  not  see  ho\f  our  opponents  will  avoid  this 
conclusion,  except  by  safing,  either,  that  thef 
were  not  children,  in  age,  but  in  grace  ;  or  by 
saying,  that  the  kingdom    docs  not  mean    the 


GHRlStlAN    BAPTISM  135 

Church.  As  to  the  first,  viz.  that  they  were  not 
children  In  age,  but  in  grace,  by  a  new,  and  not 
by  a  natural  birth  ; — in  answer  to  this  wt  would 
confidently  say,  thai  it  they  were  not  ehildrerhin 
age,  it  would  be  hard  to  shew  what  words  or  cir- 
Gunnstance  would  be  calculated  to  express  such. 
First.  The  word  is  the  diminutive  of  child,  it  ia 
paidion  our  translators  noticed  this  and  so  ca!h 
them  little  children.  In  the  parallel  passaije, 
Luke  xviii.  15,  they  are  called  brcphcy  "  Ani 
they  brought  unto  him  infants^  that  he  should 
teach  them,  and  when  thj  disciples  saw  it,  they 
rebuked  them."  This  na-aie  is  given  to  those 
who  are  passive  or  considerably  in  receiving  duir 
food.  It  is  sometimes  ustd  for  a  b^be  in  its 
mother's  womb.  Luke  1,  41.  *'  When  Eliza- 
beth heard  the  salutation  of  Mary  the  babe 
[hrephe']  leaped  in  her  wc-mb."  Sometimes  for  a 
new  bom  child.  Luke  11,  12;  "Ye  shall  find 
the  babe  wrapped  in  swaddling  clothes."  The 
farthest  that  it  can  go  in  expressing  age  is  when 
the  child  first  btgins  to  receive  th»  affeetioaiite 
lessons  of  a  parent.  2Tim.  iii.  15.  *' And  that 
from  a  child  thou  hast  k.nuwn  the  scripiurts." 
Second.  The  circumstaHces  ;  parents  bring 
them.  It  is  to  the  parents  that  the  reproof  of  the 
disciples  is  directed.  Mark  x.  13.  "  And  they 
brought  young  children  to  him  that  he  should 
touch  them,  and  his  disciples  rebuked  those  that 
brought  them  "  It  is  true  it  is  said  suSer  them 
to  come,  but  who  does  not  know  that  we  speak  ia 
ihis  style  of  every  person  or  thing  approaching  us, 


136  TtlE    SUBJECTS    ANt3    M0D£    Ct 

\v]\t\htr  it  be  aciivc  or  passive.  How  often  haver 
T.t  r.ll  heard  or.e  kind  matran  addressing  the  child 
of  snotber  before  it  could  speaker  stand,  "  Come 
to  me.*'  Again,  as  we  have  already  Winted,  it  is 
quite  likdy  that  some  of  thenvwere  walking  and 
jNome  of  thtm  sucking  children.  Concerting  all 
of  them  it  is  said  that  he  took  them  up  in  his 
r.fms.  Mark  x.  16.  "  And  he  took  ihem  up  in 
his  arms,  put  his  hands  upon'  them  and  blessed' 
them."  The  very  circumstance,  that  the  disciple* 
opposed  their  access  to  Christ,  will  be  strong  as  a 
thousand  arguments  to  every  attentive  reader^ 
th:tt  !,hei*e  were  chi'drenin  age.  Would  it  hot 
»ef  m  passing  str.inge  indeed  that  the  disciples, 
nhc)  \vifh  the  rxcejrion  of  Judas  Iscariot,  have 
oeen  alvviiys  atCouutsd  regenerated  men,  and- 
were  acquainted  with  the  fact  that  except  a  man 
vvfts  born  again  he  could  not  enter  into  the  king- 
dom of  h^.Aven,  should  object  to  ttieir  admiesioa 
on  this  very  account.  Thst  Servetus,  who  ridi- 
culed the  doctrine  of  ih«  Trinity,  and  argued  that 
infants  should  not  be  baptized,  because  the  doc- 
trines of  Trismegistus  and  the  Sibyls  forbade  sa- 
cred ablutions  to  any  but  adults,  should  so  explain 
(he  passage  as  to  involve  such  an  absurdity,  need 
not  seem  strange.  That  men  who  are  ignorant 
and  unlearned,  should  wrest  the  scriptures  need 
not  surprise  us.  From  those  who  have  no  rec- 
ommendation to  teach  but  that  they  say  they  are 
converted  and  called,  we  are  not  to  look  for  con- 
sistency. Bat  that  such  men  as  Dr.  Gill  of  Lon- 
don, and  Dr.  Stoughton  of  Philadelphia,   should 


CilRISTlA.N'    BAPTISM.  137 

countenance  and  circulate  such  inept  comments 
on  sacred  scripture  is  really  astonishing.  It 
shews  how  far  even  men  of  learning  may  go  in  de- 
fending a  favorite  system. 

Fviriher — If  we  make  one  part  of  the  passage 
allegorical,  we  must  make  the  other  so  also. 
Make  the  children,  then,  not  children  of  age,  but 
in  grace  j  then  who  will  be  ihe  parente  ?  Who 
was  it  that  ije gat  men  by  the  word  of  trufih,  and 
travailed  as  in  birth  until  Christ  w«s  formed  with- 
in ihcm  ?  Was  it  not  the  disciples  ?  Then  ac» 
cording  to  this  the  disciples  would  be  the  parents 
presenting  them,  and  opposed  to  their  presenfA- 
tion  at  the  same  time. 

But,  will  it  be  said,  as  a  dernier  resort,  that  the 
children  presented  were  children  in  years  ?  but 
that  when  he  says,  of  such  are  the  kingdom  of 
heaven,  he  means  those  who  ^-e  made  such  by 
grace  ?  We  admit,  that  unless  a  man  be  convert- 
ed and  become  as  a  little  child  in  docility  anJ  de- 
pendance  upon  the  heavenly  Father,  he  cannot  be 
saved,  chap,  xviii.  3.  Every  regenerate  person 
becomes,  in  many  respects,  as  a  little  child  ;  but, 
if  this  be  the  construction,  the  disciples  might 
say,  All  this  is  admitted,  but  it  is  not  to  the  point. 
Shall  we  then  charge  a  non  stquhur  to  a  proposi- 
tion of  our  Lord.  Every  person  must  see  this 
gloss  of  the  passaglF  would  make  the  Saviour's 
paaition  inconclusive.  That,  therefore,  cannot 
be  the  meaning  of  the  Saviour's  remark.  Try  it, 
SufFer  these  little  children  to  come  unto  me,  r.nj 

forbid  them  not ;    for  of  grown  up,  regeu^erave 
M  3 


138  THE  SUBJECTS    AND    MODE    Of 

persons  is  the  kingdom  of  heaven.  One  would 
fcuppose  that  even  pf>Tty  prejudise  would  feel  a 
liule  reluctant,  at  putting  such  an  incoherent  ar- 
gument into  the  mouth  of  the  divine  Teacher. 

It  may  be  thought,  however,  in  the  second 
place,  that  these  absurdities  may  be  evaded  by 
saying  that  the  phrase,  kingdom  of  heaven^  means 
the  plate  and  state  of  endless  happiness,  or  the 
Church  above.  But  this  is  not  only  contrary  to 
the  general  current  of  expositors  and  the  scope 
of  the  place  itself,  it  would  also  be  not  a  little  odd, 
if  they  could  be  members  of  the  church  of  glory, 
and  )  et  could  not  belong  Ip  the  cjjurch  of  grace 
-r-of  the  church  triumphant  and  not  of  the  church 
militant.  If  they  may  be  adm'rtted  members  of 
the  heavenly  society,  would  it  not  be  proper  that, 
by  some  ordinance,  their  obligation  to  the  blood 
of  atonement  should  be  expressed  ?  Our  Baptist 
brethren,  of  the  regular  order  at  least,  we,  hope, 
are  not  become  Sociniacs  to  deny  original  sin,  nor 
heathens,  tp  think  of  any  other  way  of  salvation, 
biit  by  the  name  of  Jesus.  The  passage  ihea 
plainly  proves  that  children  in  age  should  be  al- 
lowed to  be  presented  by  their  parents  to  Jesus, 
and  should,  by  regular  church  officers,  be  acknowl- 
edged members  Af  his  Church.  If  so,  we  ask, 
By  what  rite  ?  Let  the  Baptists  themselves  an- 
swer. They  practically  adHiit  that  baptism  is 
thp  rite  whereby  membership  in  the  Church  is 
declared  or  effected.  It  will  avail  oothing  here 
to  say,  that  these  children  Vere  not  baptized. 
The  adtiUfi  whom  Christ  received;  ke  didBotbap^ 


CHRJSTIA.N    BAPTISH.  13^ 

uxe,for  he  baptized  none  (John  iv.  2)  nor  was 
baptism  as  yet  perfectly  settled  as  the  door  of  ad- 
mission ;  but  he  did  that  which  was  tantamount; 
he  invittfd  them  to  him,  encouraged  the  bringing 
of  them,  and  signified  to  kis  disciples,  to  whom 
the  ke)  s  of  the  kingdom  of  God  were  given,  that 
they  were  members  of  his  kingdom  i  and  accordi- 
jiigly  conferred  upon  them  the  blessings  of  that 
kingdom  :  and  his  giving  them  the  thing  signifi- 
ed may  suffi^-iently  justify  his  ministers  in  giving 
the  sign. 

In  other  societies,  the  children  of  such  as  are 
membcTs  are  commonly  looked  upon  as  members. 
1  hough  a  wise  man  duth  not  always  beget  a  wise 
man,  )et  a  free  man  begets  a  free  man.  As  the 
pious  iVIutthew  Henry  justly  remarks — "  The 
king  of  England  would  giye  those  small  thauks, 
who  should  cut  oit  all  the  children  of  the  king- 
dom. Our  law  calls  natural  allegiance,  h'^gh  aUe- 
glance^  and  he  that  oweth  it  is  called  subdttus  na- 
tiis,  natural  liege  subject.  Ic  is  the  privilege  of 
the  subject,  and  fhe  prerogative  of  the  king,  that 
it  shoald  be  so."  And  shall  it  notice  allowed  in 
ihie  visible  kingdom  of  Christ  ?  By  the  Jewish 
law,  if  a  servant  married  and  had  children  born 
)ji  the  master^s  house,  they  were  the  master's; 
they  were  taken  under  his  protectioQ  and  inter* 
csled  in  the  privileges  of  the  family,  though  yet 
capable  of  no  service.  'Vlvis  law  David  applies 
apiritually.  Psalm  cxvi.  16.  0  Lord,  truly  lam 
thy  servant;  I.  am  thy  servant,  the  son  of  thif 
handmaidf  bgrn  in  thy  Mmt,.    Tbo»e  coaauU  ncir 


149  THK    SUBJECTS   AKD   MODE    OF 

ther  the  hoaour  of  the  master,  the  credit  of  ihe 
family,  nor  the  benefit  of  their  children,  who, 
theugh  servants  in  Christ's  family  themselves, 
nvill  not  allow  their  children.  To  deny  the 
Church  membership  of  the  seed  of  believers,  is 
to  deny  privileges  to  those  who  once  had  them, 
and  #ho  haye  never  forfeited  them.  Ii  is,  in  ef- 
fect, to  deliver  their  children  to  Satan  as  mem- 
bers of  his  visible  kingdom;  for  I  know  no  mean 
between  the  kingdom  of  darkness  and  the  king- 
dom of  light.  Give  me  leave,  then,  as  the  in- 
fants' advocate,  to  make  their  complaint  in  the 
words  of  David,  1  Sam.  xxvi.  19.  Tliry  havt 
dt  hen  me  cut  this  day  from  abiding  in  the  inheri- 
tance of  the  Lord^  sayings  Go  and  serve  other  gods^ 
and  to  present  their  petition  for  a  visible  church 
membership,  in  the  words  of  the  Reubcnitcs  and 
Gadites.  Josh.  xxii.  24,  25 — For  fear  lesty  in  time 
to  come  ycur  children  might  ipeak  unto  our  chil- 
dren, sayings  What  have  you  to  do  with  the  Lord 
God  of  Israel  i  ye  have  no  part  in  the  Lord;  so 
shall  your  children  make  our  children  cease  from 
fearing  the  Lord.  There  fere,  according  to  the 
warrant  of  the  written  word,  we  maintain  bap- 
tism, as  a  sign  of  the  church  membership  of  our 
infants  ;  that  it  may  be  a  -witness  for  our  genera- 
tions  after  w*,  that  they  may  do  the  service  of  the- 
Lord,  and  might  not  be  cut  off  fromf.Howing  af- 
ter him.  For  whatsoever  those  who  are  other- 
wise minded,  uncharitably  suggesti  ihe  Lord  God 
efGods,  the  Lord  God  of  gods  ^  he^noweth  and  Is-^ 
raeJ  shall  knQW,  that  it  is  nti  in  rcbellign'nor 


CIlRlSTIAiN    BAPTISM  141 

transgression  against  the  Lord.  We  desire  to 
express  as  great  a  jealousy  as  they  can  do  for  the 
institutions  of  Christ,  and  are  as  fearful  of  going, 
a  step  without  a  warrant. 

Several  other  scriptural  arguments  have  been 
undeniably  urged,  to  prove  the  church  member- 
ship of  infants  ;  but  what  was  said  to  prove  their 
covenant  right,  and  to  shtw  the  reasons  of  it, 
eerve  indifferently  to  this  j  for  the  visible  church 
and  the  external  administration  of  the  covenant 
are  of  equal  extent  and  latitude.  Grant  me  that 
infants  are  of  that  visible  body,  or  society,  to 
which  pertainelh  the  adoption  and  the  glory  Ssf  the 
covenant^  See.  in  the  same  sense,  in  which  these 
pertained  to  the  Jews  of  old  and  to  their  seed, 
and  I  desire  no  more.  That  is  their  covenant 
right,  and  their  church  membership  which  eatb" 
tlcth  them  to  baptism. 

We  have  before  said,  that  Christ  had  not,  at  the 
time  in  which  he  took  up  these  children  in  his 
arms  and  blessed  them,  appointed  baptism  as  the 
badge  of  his  disciples.  That  institution  was  not 
to  be  generally  observed,  until  after  his  baptism 
unto  death  ;  and  therefore,  he  does  not  institute 
it  until  recently  before  his  passion.  Let  us  con- 
sider the  words  of  institution.  Maith.  xxviii.  19. 
*  Go  ye,  therefore,  teach  all  nations,  baptising 
them  in  the  name  of  the  Father,  and  of  the  Son, 
?.nd  of  the  Holy  Ghost."  The  word  rendered, 
ti'aehy  in  the  former  part  of  this  verse  is  not  the 
same  of  that  which  is  translated,  teach,  in  the  be- 
ginning of  the  next  verse.     The  former  is  malhc 


l42  THE    SUBJECTS    AND  MOIjJE    Of 

teu&ate  ;  the  latter  is  didaskontes.  The  distinct 
tion  of  their  meaning  is  as  great  as  of  their  form 
and  ought  to  be  observed.  The  first  is  a  causa- 
tive  verb,  formed  from  the  word  which  signifies 
a  disciple,  and  so  its  meanicg  is  evidently  to  dis- 
cipulate  or  make  disciples,  i.  e.  initiate  them  into 
the  school  of  the  Church.  In  all  cases  childrea 
are  introduced  as  scholars  before  they  are  taught. 
Students  are  matriculated  before  they  enjoy  the 
advantages  of  seminaries  of  learning.  So  it  is  to 
be  done  here.  Disciple  the  nations,  baptizing 
them,  i.  e.  Disciple  them  by  this  rite.  It  is  well 
known  that  infants  compose  a  great  part  of  all 
nations  j  the  general  command,  therefore  will  em- 
brace all  the  particular  characters.  It  was  not 
necessary  to  say,  men,  women  and  children.  All 
these  were  evidently  iacludcd  in  the  general  term 
nations.  If  they  had  been  unacquaainled  wiih 
the  ancient  plan  and  common  order  of  society— 
with  the  particular  condescension  and  kindness 
ef  Christ  to  babes,  it  might  have  been  necessary 
that  some  specification  should  have  been  made. 
The  disciples,  however,  were  supposed  to  be  men 
of  common  sense,  and  had  received  in  the  school 
of  Jesus  instruction  to  qualify  them  for  their 
work.  All  that  can  be  inferred  from  the  circum- 
stance that  (jnatheteiisatt)  disciple  precedes  the 
word  baptise  is,  thai  ihey  were  to  be  in  the  way  of 
learning.  Now  who  does  not  know  that  parents 
may  bind  children  to  trades,  employ  for  them 
tutors,  confer  upon  them  rights,  and  leave  them 
inheriianccs  before   they  are  of  age  ?    All  this 


.CKRISTIAK    BAPTISM.  143 

s4ioulJ  be  done  under  proper  responsible  guar*- 
dians. 

Suppc^e  the  dispensation  had  been  altered 
solely  with  respect  to  the  extent  of  character 
whom  it  would  embrace ;  and  not  with  respect 
to  the  mode  and  rit^  of  administration.  Instead 
of  being  sent  exclusively  to  the  lost  sheep  of  the 
house  of  Israel,  let  them  be  sent  to  all  the  nations 
of  the  earth  to  proselyte  and  circumcise.  Would 
they  in  this  cas9,  have  needed  any  particular  in- 
struction respecting  the  infants  of  their  prose- 
lytes ?  Would  they  not  have  known  that  the  de- 
scendants of  such  as  believed  and  became  mera- 
hers  of  the  church,  whose  usage  on  that  poiat  had 
been  long  known  should  be  eircumcised  ?  If  they 
had  neglected  this  would  there  have  been  no  Jew 
ox  Gentile  convert,  acquainted  with  Jewish  stat- 
,ute  and  precedent  upon  that  subject,  who  would 
have  said,  Why  are  our  children  excluded  when 
we  a#e  received?  We  have  been  taught  that  this 
was  a  dispensation  of  peculiar  mercy  ;  why  thea 
are  not  children  recognized  and  made  visibly  to 
participate  of  this  mercy  as  well  as  before  ? 
What  is  the  difference  then  between  the  cases  ? 
The  disciples  evidently  understood  the  one  com- 
ing in  the  room  of  the  other,  at  least  this  far,  that 
the  one  was  the  Jewish  and  the  other  the  Chris- 
tian rite  of  introduction  into  the  Church. 

It  is  to  be  observed  also,  that  those  who  were 
commissioned  were  Jews,  and  needed  not  to  be 
informed  of  the  ancient  uainge  of  the  church  upo« 
this  suli^ect,  and  if  they  had    an/  unbelieving 


144  THE   SUBJECTS    AnC    KODE    ©F 

scrup'e  about  the  right  of  infants  to  membership 
in  his  Church  and  kingdom,  he  had  already  set- 
tled that  in  a  passage  previously  considered  and 
.adduced. 

From  this  commission  then  it  would  appear 
pretty  dear  ikat  the  Apostles  and  their  successors 
could  have  no  reasonable  scruplefs  about  admit- 
ting the  infants  of  professors  into  the  Church. 
The  rite  of  admission  was  baptism  ;  they,  there- 
fore, could  have  no  scruple  about  baptizing  the 
infants  of  believers  or  mettibers  of  the  Church. 
If  they  had  been  so  illiberal  and  ill  acquainted 
with  the  Christian  dispensation  of  eminent  con- 
descension Jtjd  grace,  they  would  have  been  cor- 
rected. Pious  parents  would  have  urged  their 
babes  for  admittance  and  the  Redeemer  would 
plead  their  cause.  To  all  this  reasoning  upoa 
the  commission  and  original  instruction  given  to 
the  Apostles,  it  may  perhaps  be  objected, that  al- 
though they  are  commanded  to  proselyte  nation* 
Tta  ethndJl  yet  they  are  only  commanded  to  bap- 
tize ihem,  [autous']  which  Dr.  Gill  thinks  is  a 
-clear  proof  that  the7H  does  not  relate  to  nations 
as  its  antecedent.  Nations  we  admit  is  neuter  in 
the  original  and  them  masculine.  But  acccrdirtg 
tor  his  way  of  criticising,  it  is  evident  that  females 
would  be  excluded  from  this  ordinance  by  th» 
commission  ;  but  we  know  they  are  not  by  the 
practice  of  the  Apostles.  Campbell  aays— 
*'  There  are  manifestly  three  things  which  our 
X.ord  here  distinctly  enjoins  his  Apostles  to  exe- 
cut«  with  regard  to  the  Rations,  to  wit — mathc* 


CHRISTIAN    BiV»ri^itf  145 

tuein,  baptizein,  didaslrein,  that  is,  to  convert 
them  to  the  faith,  to  initiate  the  converts  into  the 
church  by  baptism,  and  to  instruct  the  baptized 
in  all  the  duties  of  the  christian  life."  He  shews 
a  great  many  vvnays  of  rendering  the  first  word 
matheteasate,  and  all  his  authorities  agreeing  on 
ihe  meaning  of  the  latter.  Perhnps,  however,  it 
might  be  more  proper  to  consider  the  charge  as 
one  thing,  but  the  cxccutioa  of  it  to  consist  ut 
two  parts.  The  charge  is,  make  disciples  of  the 
nations.  This  is  to  be  done  by  baptizing  and 
teaching  them.  If  you  attend  to  the  translation, 
it  will  shew  you  that  this  is  the  true  meaning  o^ 
it,  and  how  well  this  will  agree  with  the  admis-^ 
flion  of  infant  pupils,  every  considerate  pc^rsoa 
will  at  once  see.  It  will  not  follow  from  thig  rea- 
soning that  the  infants  of  Jews,  Turks,  and  pro- 
fane persons  are  to  be  baptized.  These  are  not 
proselyted  or  converted.  The  Apostles  would 
n«ver  once  dream  of  such  a  thing  j  these  parents 
would  by  no  means  allow  it ;  and  nothing  but  a 
desperate  case  would  ever  have  made  the  Bap- 
lists  suggest  it  as  inferable.  Infants  hsv«  n^H 
yet  learned  tbe  knowledge  of  Christ  :  that  does 
not  hinder  their  being  members  of  the  Christian's 
school.  It  would  be  a  strange  seminary,  that 
Hfould  admit  none  as  pupils  but  those  who  knew 
the  very  science,  which  it  proposed  to  teach.  It 
is  evident  from  Rabbinical  writings  and  from  ih* 
scripture,  that  an  unlearned  person  msy  be  a 
Christiao  pupil.     The  JcAvish  children  were  con- 

Vidcred  membcjs  of  tkat  Charch  aad  nation,  a!- 
N 


146  THE    SUBJECTS    AKfc  MOl^E    OF 

though,  as  yet,  they  knew  nothing  of  the  consti- 
lution  of  tiiher  church  or  state.  There  is  an 
account  upon  record  of  a  Gentiie  who  says  to 
Rabhi  Uillel  j  ^'  Facme  proselyiwn  ut  me  dcceas.^^ 
Make  me  a  disciple  or  proselyte  that  you  may 
teach  mCf 

It  is  very  evident  that  if  objections  should  be 
made  to  the  foregoing  as  alluding  to  Jewish  max- 
ims, that  we  have  these  sanctioned  and  the  point 
in  hand  established  by  New  Testament  authori- 
ty. Acts  XV.  10.  *'  Now  therefore,  why  tempt 
ye  God,  to  put  a  yoke  upon  the  neck  of  the  disci- 
pies,  which  neither  our  fathers  nor  we  were  able 
to  bear  ?"  It  is  evident  here  that  circumcision  i$ 
the  matter  of  controversy.  "  Certain  men  came 
down  from  Judea  and  taught  the  brethren,  Ex- 
cept ye  be  circumcised,  after  the  manner  of  Mo- 
ses, ye  cannot  be  saved."  "  But  there  arose  up 
certain  of  the  stct  of  the  Pharisees  which  believ- 
ed gaying,  That  it  wa»  needful  to  circumcise 
them  and  to  command  them  to  keep  the  law  of 
Mosee."  This  was  quite  natural  that  evea  those 
who  believed  of  the  Jews  should  kave  scruples 
about  their  ancient  rituals.  If  they  thought  cir- 
cumcision should  continue  in  use  it  is  impossible 
to  shew,  upon  what  principle,  they  would  reject 
infants  from  being  its  subjects.  These  men  from 
Judea  and  the  believing  Pharisees,  it  appears, 
then  wished  to  have  circumcision  administered 
to  all  who  personally  or  by  representation  were 
members  of  Christ's  school,  i.  e.  adults  and  their 
ilifftQts.     Bat  these,  upon  whon  they  wished  •» 


CHRISTIAN    BAPTISM.  14-7 

impose  this  yoke  are  called  disciples  ;  therefore 
infants  may  Ije  called  disciples  ;  and  if  dis<fiplcs, 
they  may  «nd  ought  to  be  baptised  according  to 
the  words  of  institutions  It  will,  perhaps,  yet  be 
objected  against  these  conclusions,  that  the  words 
here  in  Matthew  must  be  taken  in  connection 
with  the  same  commission  as  recorded  in  the  oth- 
er gospelsi  from  which  sonae  infer,  that  faiih  is 
necessary  in  all  cases  to  precede  baptism. 

We  readily  admit  that  before  any  adult  person 
receive  this  ordinance,  he  should  give  evidence 
that  he  believes  with  all  his  heart.  But  it  will 
never  do  to  apply  the  same  rules  to  infants  as  to 
adults.  According  to  that  mode  of  proceeding, 
you  would  starve  your  children  to  d«ath  and  ex- 
clude them  from  all  hopes  of  everlasting  life. 
The  commandment  is  peremptory,  2  Thes. 
iii.  10.  "  For  even  when  we  were  with  you,  this 
we  commanded  you,  that  if  any  would  not  work 
neither  should  he  eat."  Now  I  cannot  see,  if  we 
will  apply  rules  lo  infants  which  evidently  respect- 
adults,  why  this  carion  would  not  forbid  us  to 
give  children  food  as  well  as  the  commiinding  of 
faith  and  repentance,  as  prerequisites  to  adult 
baptism,  would  exclude  them  from  that  ordinance. 
Yea,  it  would  be  more  txclusive  only  for  the  com- 
mon sense  and  natural  affection  which  commonly 
govern  in  natural  things.  The  command  about 
eating  and  drinking  is  negative  and  so  peculiarly 
strong.  *'  If  any  would  not  work,  neither  should 
he  ear."  That  is  manifestly  nfuch  stronger  than 
the  other  ;  "  Repent  and  be  baptised.     He  that 


I4g'  THE    St»^B)r.CTS    AND    MODE    Of 

believelh  and  is  btptizcd  ;  it  is  not — He  that  be- 
lieveiU  not  sluiU  not  be  baptized.  Are  we  then 
to  ray,  because  our  babes  cannot  work,  that  thejr 
shall  have  no  food  ?  Verily  this  would  exhibit 
dark  prosprotj  of  the  duration  and  continuance  of 
the  species  i,n  the  world,  as  the  exclusion  of  babes 
fiom  membership  would  do  of  the  Church, 

But,  moreover,  apply  ihis  rule  a  little  fartheri 
and  you  wiU  not  only  have  Dofte  of  then>  in  the 
Church  below,  but  you  will  also  shut  against  them 
tlic  gales  of  the  Church  above.  Although  it  is 
not  said  hf  that  believcth  not  shall  not  be  baptia- 
<;d,  i,t  is  s:i'ul  "IJc  that  believelh  cot  shall  be 
<^anined/'  Now,  it  i;;  evident  according  to  the 
■f.*ay  our  oppouenis  argue,  that  infcrfits  cannot  lie 
S'3ved.  Apply  the  aduit  rule  to  infant  subjects, 
i»iBd  y^u  see  what  horrid  conclusions  force  ihcm- 
Sflfcs  wpon  yout  The  Anabaptist  reasons — B«- 
cauee  the  infant  cannot  believe,  therefore  it  caa- 
rot  !>e  baptised.  By  a  much  clearer  inference  it 
might  be  said,  because  they  eannot  believe,  they 
camiot  be  saved.  Il  must  be  here  observed  that 
I  do  not  blame  the  Baptist  for  holding  either  of 
those  opinions,  to  wit  :  that  children  should  be 
turved  ;  or  thait  they  will  all  be  excluded  the 
kingdom  of  heaven.  It  is  their  system  and  not 
their  hearts,  that  holds  both  of  these  shocking  te- 
nets. They  would,  in  humanity,  administer  food 
to  the  hungry  babe — they  would,  in  pity,  pray 
that  babes  might,  in  divint  mercy  be  saved.  It 
woiild  be  but  reasonable,  however,  to  consider 
consequences  and  fcnoonce  sytiterns,  which,  if 


CHKISTIAN    BAPTISM  149 

followedi  would  be  so  horrid  in  their  results. 
We  have  seen  then  that  Infants  may  be  disciples, 
that  those  who  are  made  disciples  in  the  Church 
are  to  be  baptized,  that  the  tendency  of  ihe  rea- 
soning which  opposes  this,  would  lead  to  the  star- 
vation of  childrea  and  the  denial  of  their  salva- 
tion. No  scripture  rigody  understood  can  lead 
to  absurdity,  ami  3.ripture  shoul'i  he  compared 
with  scripture,  before  we  draw  inferences  and 
conclusions,  which  we  would  not  ourseives  wiih 
their  whole  train  admit. 

Let  us  see  then  what  other  parts  of  holy  writ 
will  ssy  upon  this  subject.  Before  we  finally  de- 
cide upon  this  interesting  question,  whether  or 
not  infants  should  be  baptized,  w«  must  try  what 
way  the  Apostles  understood  th«ir  instruction. 
We  cannot  do  this  better  than  by  noticing  their 
practice  under  this  general  diractioa.  We  h»ave 
not  any  insianc*  of  a  nation  becoming  Christian 
during  the  ministry  of  inspired  mcfi*.  Of  course 
we  have  no  Apostolic  iftodel  for  regulating  a  na- 
tional Church.. 

Several  yearsj  yta  centuries  of  years  had  to 
elapse  from  that  period,  before  the  kingdoms  of 
the  world  should  become  the  kingdoms  of  our 
Lord  and  of  his  Christ,  However,  the|r  made 
full  proof  of  their  ministry.  They  labored  to 
bring  about  the  much  desired  time.  They  en- 
deavored to  compel  men  to  enter  into  the  king- 
dom. Wc  have  no  instanw  of  their  ever  refus- 
iag  to  baptize  the  infants  of  professors — no  in- 
stance,  after   th^  regular  cstablishmeat  of  tbe 


150  THE    SUBftCT5    AND    MODE    OF 

Church  in  any  place,  that  the  children  of  aduffc 
members  upon  growing  up,  were  baptized.  Wo 
have  very  strong  evidence  that  they  did,  under 
the  direction  of  their  permanent  commission, 
baptise  the  infants  of  believing  proselytes.  What 
evidence  ought  to  be  required  upon  this  head  ? 
Wouid  ft  not  be  sutScient,  if  we  had  the  ancient 
promise  corifirmed  and  ratified  in  connection  wiih 
the  command  to  receive  this  seal  ?  Indeed  only 
for  the  slowness  of  man's  heart  to  believe,  there 
%voul(l  have  been  no  necessity  to  confirm  and  r:.t- 
ify  a  divine  grant.  The  heavens  may  depart  and 
life  eaiih  be  removed,  but  he  will  never  fail  of 
aay  thing  he  has  promised.  We  might  therefore 
have  said,  If  he  haj^  not  withdrawn  his  promise 
from  the  children  ;  but  we  are  not  under  the  ne- 
cessity of  reasoning  closely  to  maintain  their 
right ;  we  have  line  upou  line  and  promise  upon 
promise.  To  illustrate  and  prove  our  point  let 
us  suppose  an  instance; 

Suppose  a  king  possessed  of  large  territories 
entirely  at  his  own  disposal,  should  first  have 
enfeoffed  his  land  to  the  adults  and  infants  of  a 
cc!  tain  tribe.  This  enfeoffment  is  made  by  a  seal 
atca.ched  to  a  charter.  The  original  occupants 
foifeit  their  right,  and  by  their  rebellion  alienate 
the  propcrt)'.  After  some  time  he  alters  the  seal, 
and  extends  his  royal  munificence  to  all  other 
tribes  ipdiscrirainately,  upon  their  agreeing  to 
come  and  be  orderly  residents  in  the  region.  H« 
sends  out  factors  and  agents  to  seal  and  dcllvcF 
Dver  Ugiil  rights  to  th^  dcw  stUkrs.    Would  any 


CHRHTiAN    WA?Tlsar.  151 

person  suppose  that  the  children,  in  this  new  ar- 
rangement were  to  be  excluded  ?  Certainly  not. 
If  some  agents  were  afttrwards  to  refuse  this, 
V'ould  not  the  settlers  have  a  right  to  enquire  in- 
to the  reason  of  the  alteration.  If  none  could  be 
given  but  such  as  might,  with  equal  propriety, 
have  been  advanced  against  the  ancient,  known 
custom  and  regulation  of  the  tenure  ;  would  not 
all  think  that  tliese  agents  did  not  understand  the 
Bature  of  their  lord's  grant  ? 

The  case,  you  will  see,  is  similar  to  the  one  in 
hand.  Examine  Acts  ii.  59.  *' For  the  promisd 
is  unto  you  and  to  your  children,  and  to  all  that 
are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call."  The  first  of  these  characters  are  the 
descendants  of  Abraham,  unto  whom  and  to  his, 
seed  the  promise  was  originally  given.  The  sec* 
ond,  are  the  nations  who  are  to  be  blessed  in  his 
seed,  chap.  iii.  25.  *' Ye  are  the  children  of  the 
prophets  and  of  the  covenant  which  God  mad^ 
with  our  fathers  saying  to  Abraham,  And  in  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed.'* 
The  promise  can  be  no  other  than  what  wc  have 
been  already  considering  in  the  second  part  of 
our  plea,  to  wit,  "  I  will  be  your  God  and  the  God 
of  your  seed.''  But  this  promise  was  sealed. 
Abraham  received  the  sign  of  circumcision  aseul 
of  the  righteousness  of  faith.  His  seed  also  re- 
ceived the  seal.  Male  r&fants  were  to  be  cir- 
cumsised.  This  promise  is  mentioned,  confirm- 
ed and  ratified  in  connection  with  a  command  to 
respect  the  seal  anU  sacr^mcat  of  baptism.    This 


152  THE   SUBJECTS    AND   MODE   ©F 

itself  is  DO  obscure  hint  that  baptism  came  in  the 
room  of  circumcision  and  should,  of  course,  like 
its  predecessor  be  administered  to  infants,  unless 
you  would  make  the  type  more  condescending 
and  kind  to  babes  than  the  antitype.  Peter  had 
charged  home  upon  the  awakened  consciences  of 
some,  the  terrible  deed  of  crucifying  the  Lord. 
They  cried  under  pungent  conviction,  "Men  and 
brethren,  what  shall  we  do  ?  Then  Peter  said 
unto  them,  Repent  and  be  baptized  every  one  of 
you  in  the  name  of  Jesus  Christ,  for  the  remis- 
sion of  sins,  and  ye  shall  receive  the  gift  of  the 
Holy  Ghost." 

In  the  verse  already  quoted,  he  assigns  this  a» 
a  reason,  •'  For  the  promise  is  unto  you  and  to 
ycur  children."  Why  should  children  be  here 
mentioned,  if  thc^  have  nothing  to  do  with  the 
pro  nise  nor  irs  seal  ?  It  is  trifling  to  say  that 
the  promise  would  be  tp  their  children,  when  they 
were  grown  up  to  be  men  and  women,  i.  e.  when 
they  are  no  longer  childrea.  It  is  evident  that; 
according  to  this  way  of  explaining,  or  rather^ 
wresiing  the  passage,  there  is  no  promise  to 
children.  It  is  farther  added,  lest  any  should  be 
led  to  believe  that  the  Gentiles  should  not  have 
the  same  privileges  ;  "  And  to  all  that  are  afar 
off,  even  as  many  as  the  Lord  our  God  shall  call.^' 
If  none  but  adults  have  an  interest  in  this  prom- 
iscjit  will  mangle  and  destroy  the  promise  itselfi 
The  promise  is,  *•  I  will  be  the  God  cf  your  seedy 
as  well  as  I  will  be  your  God>"  The  promise 
then  w&s  UQt  acc^diag  to  its  origiaajl  f^rni  X9 


CllRISTiAN    BAPriSM.  iSS 

them,  if  not  also  to  their  infant  seed.  No  per- 
son has  any  right  to  abstract  from  ihe  grant  of 
Jehovah.  Our  plea  then  is  fa*r,  that  the  promise 
is  to  the  children  of  the  called  Gentiles,  although 
anciently  afar  off,  the}'  are  now  brought  nigh  by 
the  blood  of  Christ.  They  are  no  longer  stran- 
gers, but  fcllow-citizcns  with  \he  saints,  and  of 
the  household  of  faith. 

Shall  they,  then,  who  have  the  promise,  liot 
have  the  seal  of  the  promise  ?  Shall  they  of  the 
household  of  faith,  not  have  the  privileges  of  that 
house  or  family  ?  Shall  citizens  »ot  have  the 
immunities  and  franchise  of  citizens  ?  What  if 
the  children  of  the  Gentiles  were  once  accounted 
stones,  no  matter  if,  by  an  enlargement  of  the 
grant,  they  ar«  now  accounted  children,  shall 
they  not  hiive  the  mark  and  nam©  of  children  ? 

We  have  therefore  seen  that  the  Apostles  gaVe 
these  penitent  applicants  ground  to  expect,  that, 
although  the  character  of  the  seal  was  a  little 
changed,  siill  the  santve  persons  as  formerly 
should  recr-ive  it.  Who  were  these  ?  Were 
they  not  believing  penitents  and  their  children  ? 
Is  it  not,  tbi-refore,  reasonable  to  suppose  that  be- 
lit  vers  would  bring  their  children  with  them  to 
be  in-tiatcd,  as  formerly,  into  the  same  covenant 
privileges  and  stf>te  with  themselves  ?  Is  thei'e 
any  him,  »hat  in  all  these  plausible  calculations 
they  were  disappointed  i  What  can  be  assigned 
as  the  j^eason  that  there  is  no  such  hint,  unless  it 
be  the  r.  a-on  which  cstabl;^hes  our  plea,  and  the 
claim  of  the  infituts  of  ghurch  members  to  church 


lS4i  THE    SUBJECTS    ANSI    KODE    OF 

privileges,  that  is,  that  they  were  not  disappoint- 
ed in  these  calculations  ?  But  it  will  be  said  that 
these  were  men,  and  had  not  their  household* 
with  them.  That  this  objection  might  be  obvi- 
ated, we  have  documents  still  more  explicit  upon 
this  head.  It  will,  therefore,  be  satisfactory  to  all 
who  love  God's  grace  and  the  rights  of  childrctT 
founded  thereon,  if  it  be  evident  that  the  Apos« 
ties  actually  did  baptize  households.  It  is  well 
known  that  house  or  household  generally  signi- 
fies families  consisting  of  persons  of  different 
ages,  of  adults  and  infants.  Now  although  there 
are  some  houses  in  which  there  are  no  children  j' 
so  there  arc  some  houses  in  which  there  are  no 
grown  persons,  still  it  is  certain,  that  the  word 
house,  when  any  moral  act  is  done  by,  or  upon  it, 
intimates  that  there  are  inhabitants,  yea  unless 
there  be  something  said  to  the  contrary,  that 
there  are  children. 

In  this  style  of  language  the  scripture  often 
speaks,  '*  He  maketh  the  barren  woman  to  keep 
houKe"  Psalm  cxiii.  9.  The  explanation  of  ihat 
]\hrase  is  given  in  the  second  part  of  the  paral- 
lelism, according  to  the  idiom  of  Hebrew  poesy 
*'  and  to  be  a  joyful  mother  of  chUdren."  Thus 
you  see  she  is  not  considered  properly  to  keep 
house,  until  she  is  made  a  mother  of  children. 
Take  another  instance  of  this  sigoificatioc.  of 
house  as  certainly  implying  children.  Jer.  xi.  10. 
"  The  house  of  Israel  and  the  house  of  Judah  have 
broken  my  covenant,  which  I  made  with  their  fa- 
thers."   This  text  proves  two  things  for  our  pur- 


CJIKISTIAN    BAPTISM. 


I55 


pose.  ls,t.  That  house  signifies  an  aasemblage 
of  people  ofdiflerent  ages.  2cl.  That  posterity 
may  be  bound  by  the  representation  of  their  pre- 
decessors and  fathers.  If  they  were  not  bound 
by  the  covenant  which  God  made  with  their  la- 
thers, how  could  they  break  its  obligations  ? 

Baptists  themselves  understand  both  of  these 
principles.  They  understand  the  philological 
principle  respecting  the  meaning  of  the  word,  as 
you  may  see  by  the  way  they  sometimes  reason 
on  Ex.  xii.  3,  4.  They  understand  its  moral 
principle.  They  consider  treaties  obligatory  up- 
on the  posterity  of  the  personal  contractors. 
Should  it  be  said  that  house  or  household  does  not 
always  and  necessarily  intimate  the  piesence  of 
children,  if  it  be  admitted  that  it  generally  does, 
it  is  enough  for  our  purpose.  If  we  have  the 
precedent  of  the  Apostles  baptizing  household* 
we  shall  be  pretty  safe  m  following  their  exam- 
ple. Th«re  was  no  need  for  this  purpose  that 
the  names,  sex  and  agn  of  the  several  members 
should  be  given,  and  unless  there  be  exceptions 
made,  we  have  n*-  riglit  to  make  any.  It  is  wor- 
thy of  remark,  that  in  these  instances  mentioned 
there  is  no  notice  taken  of  the  profession  of  anjr 
but  of  the  beftd  ol  -he  family.  Acts  jcvi  t4,  15. 
*'  And  a  certa.a  wtman  named  Lydia,  a  seller  of 
purple,  of  the  ty  cf  Thyatira,  which  worshipped 
God,  heard  u.  \  whose  heart  the  Lord  opened, 
that  she  atte.  ^ed  \  nio  the  things  which  were 
spoken  of  Pauu  And  when  she  was  baptised  and 
her  household,  she  besought  U3,  saying,  If  ye 


156  fat    SVJJtCTS    AND    MODE    OF 

have  judged  me  faithful,  come  into  my  house  and 
abide  there."  If  it  be  said  that  this  woman  was 
a  single  lady  and  akroad  on  business,  and  had  ro 
family,  we  would  ask,  What  was  the  meaning  of 
her  house  being  baptized  ?  Did  Paul  dip  the 
building  ?  It  is  very  probable  she  was  a  widow,; 
but  it  is  also  very  certain  that  she  had  a  family, 
and  that  they  were  baptized,  when  her  heart  was 
jspened  to  receive  the  things  spoken  by  Paul. 

Thus  it  is  evident,  that  if  there  had  been  but 
tiiis  one  instance  of  a  household  baptism,  it  would 
have  been  probable,  that  in  that  house  there  were 
children  ;  and  that,  at  any  rate,  would  have  been 
a  precedent  for  baptizing  households.  It  is  not, 
kowever,  solitary^  It  is  recorded,  with  equal 
particularit}',  that,  when  the  jailer  believed,  he 
and  his  were  all  bapiized  straightway,  y.  3S. 
It  was  certainly  not  wiihoat  design,  and  so 
-should  not  be  unnoticed,  that  the  two  instances 
of  household  baptism  in  this  one  chapter  are  one 
of  them  under  the  representation  of  a  female,  and 
;the  other  of  a  male  head.  How  condescending, 
gracious,  and  considerate  is  our  Lord  I  We 
-Have  not  done  yet  with  instances  andevidence&ef 
this  kind.  1  Cor.  1.  16.  "  And  I  baptized  also 
t1ie  household  of  Stephanus.'*  We  have  then 
seen  three  instances  ot  household  baptism  tecord- 
e^,  without  any  exceptions  made  of  the  children 
of  these  professed  believers.  The  mode  of  re- 
cording the&e  transactions  evidently  agrees  with 
the  account  of  circumcision  in  Abraham's  family. 
i^eij^  4v^6  no  B««d  to  give  an/  express  statute 


fTTRlSTlAN    B  vPTI'M.  l.)7' 

f.irthcr  w'uh  rt-gnrj  to  ihe  privileges  of  chiclieji. 
;htre  was  no  dispute  at  that  time  about  this  poinr. 
The  insfances  of  household  baptism  ar«  doubled 
and  trebled  thit  all  d'<ubts  might  be  jemnvtd, 
and  all  cavils  silenced.  Thr  first  instance  would 
be  sufficient  for  the  liberal  mind  that  calculated 
correctly  from  arvient  us.ige,  and  the  consistency 
and  grace  of  God.  The  second  would  confirm 
the  nvore  wavering  and  timid  ;  the  third  wou'd, 
it  might  be  supposed,  put  the  question  to  rest  and 
stop  the  mouth  of  all  who  would  oppose  the  bap- 
tism of  the  children  of  the  Church.  Therefore 
we  conclude  that  the  infaiifs  of  such  as  are  mem- 
bers of  the  visible  Church,  are  to  be  baptized. 

If  more  evidence  should  be  thought  neceisar}', 
or  if  more  be  proper  and  tolerable  after  the  mat- 
ter is  dear  to  the  candid,  we  can  shew  that  the 
Churches,  in  their  ordinary  course  of  religious  or- 
der,  considered  the  children  of  professors  mem- 
bers, and  meet  subjects  of  the  holy  ordinance  of 
baptism.  We  hare  ample  evidence  to  shew  the 
informed  and  considerate  that  the  custom  was 
uniform,  and  that  instances  of  household  baptism, 
while  they  were  planting  the  Church  happened 
frequently.  They  who  are  descended  of  even 
one  professing  parent,  are  called  clean  and  holy, 
1  Cor.  vii.  I*.  "  For  the  unbelieving  hnsband  is 
sanctified  by  the  wife,  and  the  unbelieving  wife  is 
sanctified  by  the  husband  :  else  were  your  chil- 
dren unclean  ;  but  now  are  they  holy." 

Much  depends  here  upon  the  meaning  you  at- 
tach to  the  words  holy  atid  clcao.  Sometimes 
O 


Ij8  the  subjects  and  mobe  ©f 

holy  signifies  dedicated.  AM  the  utensils  a^ 
hjat  the  ancient  tabernacle,  and  tcmpjc,  r/ere 
in  this  sense  ho!}-.  The  regenerated  people  of 
CJod,  in  whom  his  spirit  dwells,  ate  holy.  They 
are  built  up  a  holy  tenii)lc  to  be  a  habit:nion  of 
God  by  the  Spiiif.  It  is  used  more  than  five  honr 
dred  times,  in  scripture,  to  signify  ceremonial  pur- 
ity or  meetness  for  enjoying  religious  privileges. 
This  is  evidently  its  signification  in  this  place. 
That  all  the  descendants  of  professors,  even  when 
both  parents  are  credibly  pious,  are  spiritually 
holy,  neither  Pedobaptists  nor  Anabaptists  will 
assert.  This  inward  piety  or  holiness  of  heart  is 
not  a  thing  about  which  we  superficial  creatures 
are  capable  of  judging  correctly,  'Sit  is  God 
that  searcheth  the  heart."  In  some  way  howev- 
ever,  it  appears,  that  the  children  of  one  pious 
convert  were  accounted  holy.  Kow  was  this  ? 
Of  what  external  rite  or  ordinance  were  they  ac- 
counted worthy  if  not  of  baptism  ?  Can  they  not 
be  the  subjects  of  what  baptism  implies  ?  Can- 
not the  Redeemer,  who  gathers  these  Iambs  iti 
his  arms,  and  carries  them  in  his  bosom,  wash 
them  by  his  blood  ?  If  not,  they  have  assuredly 
no  part  in  him.  Pious  parents  will  not  believe 
that  their  Saviour  cannot  be  the  Saviour  of  their 
offspring  even  in  infancy,  they  will  naturally  wish, 
if  at  all  practicable,  to  take  their  children  with 
them  into  the  Church  and  kiagdom  of  Christ. 
They  look  with  anxiety,  whether  the  arms  of 
mercy  will  embrace  their  babes  as  a  part  of  them- 
selves.   They  have  found  that  it  does,  th^t  aU 


t&E    SUBJECTS    AND    MODEOF  159 

though  the  partner  coniinuea  ytt  in  unbelief  the 
fnercy  of  the  new  disi>ensation  is  such,  that  the 
children  are  accounted  clean  and  holy,  the  same 
as  if  the  unbelieving  party  had  also  been  sanctifi- 
ed. Yea,  in  the  decision  of  the  Church,  he  is  ac- 
counted so  far  satictified,  even  by  the  believinq 
\vife.  The  meaning  which  some  Anabaptists  put 
upon  the  word,  is  quite  inadmissable,  viz.  ih.':t  it 
signifies  legitimacy  of  birth.  Surely  the  Aposi'e 
would  not  proVe  a  thing  by  itself.  He  would  net 
soy,  Your  marriage  is  legal  and  your  ofTsprir.^ 
kgitimate  because  they  are  so.  Tlure  is  no  pre- 
cedent in  the  scriptures  nor  in  profp.r.e  writinq-n 
for  this  meaning.  There  is  no  ir.siance  in  ih-j 
law  or  usage  of  any  nation,  that  the  chriiiianit^ 
or  piety  of  eiher  tne  or  both  of  the  parties,  n  ;» * 
considered  necessary  for  the  legitimacy  of  iht; 
offspring.  There  was,  however,  in  the  usage  ot 
the  Church,  at  this  time,  some  difTereoce  be- 
tween the  children  of  professors  and  those  of  oth- 
ers. What  was  it  ?  It  must  eiiher  have  bee  i 
that  thry  were  inward'y  holy,  that  the  spiritual 
character  of  the  parents  W-^s  erita''?c#  upon  their 
posterity  ;  or  that  they  were  visibly  and  fcdera'- 
ly  holy  and  clean. 

The  fornTiCr  neither  Ptdobaptists  nor  Ana!  ap' 
tists  will  maintain.  1  he  latter  must  therefore 
be  admitted,  i.  e.  such  infants,  as  are  descended 
ef  parents  of  whom  one  or  boih  are  credible  pro- 
fessors, should  be  considered  clean  and  ho)y. 
1  hey  should  therefore  enjoy  ail  the  religious 
privileges  of  which  ihcy  are    pioper   r€ci{ncnts. 


160  THE    EVBjrcTS    AND    MODE    OP 

Of  what  outward  privileges  iben  cculd  ihcy 
be  the  subjects,  if  not  bapiism,  which  is  the 
very  Brst  ?  It  need  not  be  urged  that  according 
to  this  reasoning  they  should  also  receive  the 
other  sacraujcn*.  Theae  are  rcry  different  ia 
their  nature.  The  ene  ia  a  seal  of  what  infants 
may  pariicipatc  as  well  as  adults.  Surely  they 
en.iy  be  purged,  regenerated,  and  translated  into 
the  kirgdom  of  Christ. 

They  cannot  exannine  themselves  in  order  to 
prrpare  for  the  othei  seal.  1  hey  cannot  be  edi- 
fied in  ihe  paiticlpation  of  the  other  sacrament. 
I  c  n  easily  conceive  of  a  case,  in  which  an  .'iduU 
jpjghl  be  received  to  the  ordinance  of  baptism, 
Ltlore  he  was  capable  of  receiving  the  proper  ad- 
vantage of  the  Lord's  supper.  Birih  is  necessa- 
ry for  viiible  existence,  and  mi'.k  is  suitable  for 
bi.bes,  strong  meat  must  be  given  only  those  of 
full  giowih,  whose  minds  are  exercised  ko  discern 
good  aud  evil.  It  «eems  veiy  evident  that  there 
were  some  of  the  Corinthian  brethren  that  c«t 
and  drank  unworthily  because  they  did  not  dis- 
icrn  the  Lord's  body,  who  yet  were  chastened  of 
•,he  I. old  tha;  they  mijjhl  not  be  judged  with  the 
no  J  Id. 

We  reason  then  upon  this  subject  conclusive!y 
Jn  ihis  manner.  We  ought  to  consider  all  ihose 
»3  members  of  his  Church  whom  Christ  recogni- 
zes ;  but  Christ  recognises  chilJrtn  as  members 
uf  his  Church  ;  so  should  we.  Who  can  exclude 
those  whom  Christ  the  Lord  of  the  house  in- 
cIudwE  .'    Those  children  that  are,  either  by  birth, 


tHRrsTrAS    BA?TI?.M-.  161 

or  atimiuance  with  the  parents,  members  of  ihe 
Church,  should  receive  \he  scol  and  badge  of 
membership  ;  bat  baplism  is  ihe  seal  and  badge 
of  membership  :  therefore  children  should  be 
baptized.  The  Apostlts  were  commanded  to 
baptize  all  nations  of  prost^lj  tes,  or  all  those  over 
M'hom  they  migl.t  afterwards  preside,  in  leachin  .j 
them  to  wa'ik  in  divine  institutions.  Ministers 
of  the  gospel  succeed  the  Apostles,  in  the  dis- 
charge of  the  ordinary  negociaiions  of  Christ's 
kingdom.  They  shou'd,  therefore,  consid<*r 
themselves  bound  to  baptize  all,  whom  theycouKL 
rationally  expect  dfterward-j  to  teach,  to  abserva 
all  things  whatsoever  Christ  coip:.nivnds. 

Gospel  ministers  ought  to  follow  the  example 
of  the  Apostles  in  administering  divine  ordinan- 
ces i  the  Apostles,  however,  baptised  house- 
holds when  the  head,  or  heads,  male  or  femaU 
believed  ;  Therefore,  so  still  should  the  ministers 
and  stewards  of  the  house  and  kingdom  of  Christ 
baptise  the  infants  of  Church  members,  the  house- 
holds of  believers. 

What  we  have  reason  to  believe  was  a  univer- 
sal and  known  practice  in  the  Apostolic  and  pri- 
mitive Church,  we  should  follow  snd  maintain. 

It  is  well  known  at\d  mutt  be  admised  that  in 
the  primUlve  churches,  even  of  Apostolic  f  hnt- 
ing,  the  children  of  professing  parents  wer« 
considered  holy  ;  therefore  they  should  be  ac- 
counted so  still.  If  we  are  still  urged  to  give 
more  express  commandment,  or  more  tbvious 
example  ;  we  say,  let  our  oppcntrrts  ^i\c  inof? 
o  2 


162  iWE   "sUBJKClS    AND    IMODE    uF 

express  conimanJment,  or  more  o'ovious  exam- 
ple for  female  right  to  participate  of  the  Lord's 
iupper.  \Vc  i-^y  they  have  a  right  as  well  astthe 
Anubaptist.  Bat  we  infer  it,  and  5>o  do  they, 
'i  here  is  no  commandmei.t  to  dispeDse  it  to  wo« 
(V'tr.  ;  there  is  no  explicit  teatimooy  that  ihcy 
did  pariicipat; .  If  ihcn  rci^soiiirg  and  iafertnce 
be  admiucd  in  Lv^ur  of  ftrm  le  rights,  why 
should  they  noi  a'so  bt  in  favor  of  infancs  ? 

Fina;i\-,  ujon  .he  su'^jt  cts  of  Chiisiian  b  iptis  n 
Rj-.d  In  favor  ol  ijifaris  we  say,  (he  ChrKsti.;n 
Church  is  the  same  coi  poraiion  of  the  ancient 
churth  called  frinn  the  subject  of  it,  the  Jcwit.?^, 
iiot  ;0  di'itinj^uibh  it  fiom  Christian,  but  to  dis- 
tingui.^h  W  from  the  Geutile  or  Caiholic  Churc!;. 
'Ihe  Church  in  the  wilderness  of  Arabia,  and  the 
Chuich  in  the  continent  of  America  is  still  the 
san.e.  The  Jewish  branches  were  lopped  oifthe 
^ood  o'lve  tree,  or  ece'esiastical  organization,  that 
wt  Geutiles  Oiight  be  grafted  in.  AH  the  rights 
and  immunities  therefore,  vvhieh  they  enjoyed,  we 
fehuuld  aUo  enjoy.  They  enjoyed  for  their  cVril- 
d.en  the  sign  of  circumcision,  the  stal  of  the 
righteousness  of  which  »ot  only  Isaac  and  Jacob 
b«t  we  also  aie  heirs.  Their  childrtn  were,  in 
the  construGiion  of  mercy,  held  as  members  of  ihe 
church,  tiU  they  forfeited  their  right  or  sold  their 
birthright.  So  unquestionably  should  ours. 
Those  who  were  the  subjects  of  the  ancient  typi- 
cal rite,  should  be  the  subjects  of  that  which  came 
in  its  room.  Children  were  the  sulijects  of  the 
ancient  rite  or  5«al,  the^<forc  they  should  of  the 


CHRISTIAN    BAPTISM.  163 

modern.  Any  of  ihese  topics  of  argumentatioa 
shouM  be  considered  conclusive,  and  I  cannot  sco 
huw  any  man  will  candidly  txaaune  them,  and 
conclude  against  them,  t:ikcn  together  in  thtir  ac- 
cumulative and  ccrioborative  force, 

CHAP.   II. 

The  Mode  of  Ofjtistian  Baptism, 

LET  us  now  set  what  is  the  proper  mode 
of  Chiisiun  baptism. 

Here  we  think,  in  the  first  place,  it  must  be  ad- 
miiltd  on  all  hands  that  the  water  of  baptism  is 
not,  by  any  direct  power,  efficient  of  spiritual  pur- 
gation. Of  course,  it  cannot  be  a  matter  of  mo- 
ment what  its  quantity  be, only,  that  it  be  as  much 
as  may  be  a  symbol  of  the  blood  of  Christ.  Even 
ihc  Brahmios>  who  impute  so  much  to  lotions  in 
the  Ganges,  consider  that  it  is  the  holiness  of  its 
quality,  and  not  the  largeness  of  its  quantity  that 
gives  it  all  its  virtue. 

All,  therefore,  must  depend  upon  the  divine 
appaintment.  Baptism  does  not  avail  to  the  pu- 
rifying of  the  flesh  ;  but  as  it  Is  the  answer  of  a 
good  conscience,  looking  to  God  for  a  ''  ine 
blessing  upon  a  divine  institution.  It  must  also 
be  admitted,  that  in  the  institution  of  baptism 
there  is  no  particular  direction  given  respecting 
the  mode  thereof.  The  disciples  are  command- 
ed to  go  arid  baptize  ;  in  what  way  the  water 
wa&  to  be  exhibited^  the  Saviour  said  nothing. 


164  THE    syjBJtCTS    AND    MGDE    OF 

The  word  {baptize)  Is  one  of  very  irdt finite 
signification.  Had  the  great  head  of  the  Church 
designed  that  there  should  be  but  one  nr.ode,  it 
wou'd  have  no  doubt  been  expressed  so  that  a- 
bout  the  mode  there  could  be  no  doubt.  The 
translators  were  aware  of  these  facts  and  so  have 
/not  translated  the  word,  otly  given  it  an  English 
icrmiraiicn,  leaving  it  the  sanne  latitude  of  sig- 
nification iu  our  langange  thet  it  had  in  the  orig- 
inal. It  is  by  some  considered  a  causative  verb 
(r  word  frond  bapto  ;  by  some  it  is  rttkontd  a 
diminutive.  B.iptists  do  not  consider  it  as  a 
cr.usative  word,  for  they  actually  dip,  and  do  nor, 
I  believe,  generally  cause  the  person,  or  any  oth- 
er to  perform  the  rite  for  thera.  It  must,  there- 
fore, be  undersiood  as  a  diminutive.  I  do  not 
say  this  is  very  conclusive.  I  rest  the  force  of 
the  plea  for  effusion  upon  coEvcnience,  decency 
and  expressiveness,.  In  a  rude  state  of  society 
and  in  warm  climates,  where  perhaps  the  princi- 
pal attention  to  cleanliness  is  bodily  ablutions 
f.nd  immersions,  there  may  be  no  great  inconven- 
iency  experienced  ia  this  operation.  When  peo- 
ple are  inured  not  only  \o  bodily  hardship,  but 
>yhen  their  minds  also  are  destitute  of  any  deli- 
cate cultivation,  there  may,  in  suck  a  state  of  so- 
ciety, be  no  sacrifice  of  bodily  or  mental  feeling. 
In  such  a  state  of  society,,  the  sexes  aie  accus- 
tomed to  see  each  other  in  habits  and  attitudes, 
which  civil  society  would  count  rather  awkward* 
This  vhey  may  db  without  either  painful  or  licen- 
liotis  feelings.     But  ia  the  highly  cuHivaUdj&Utte 


CHRISTIAN    BAPTISM.  165 

of  American  and  BrltUh  socivtyt  certainly  every 
unbiassed  mind  must  feel  ihocked  at  seeing  the 
sturdy  baptist  drag  the  delicate  female  into  the 
stream— seize  her  by  the  neck  and  breast,  while 
he  trips  up  herliecis  in  the  presence  of  the  gaz- 
ing crowd.  It  must  require  strong  feelings  of 
conscience  or  superstition  to  reconcile  a  mind  of 
ordinary  delicacy  to  this  mode.  If,  however,  it 
be  commanded,  it  must  be  done.  We  must,  in 
all  cases  of  duty,  take  up  our  cross.  There  is  no 
necessity,  however,  of  making  one,  and  I  do  not 
know  that  in  any  instance,  it  is  appointed  that  the 
members  or  mitlisters  of  Christs  flock  arc  to  im- 
pose these  upon  each  other.  They  fulfil  the  law 
of  Christ  by  bearing  one  another's  burdens. 
They  imitate  the  corrupt  Scribes  and  Pharisees 
when  they  impose  onerous  loads  on  Christ's  re- 
deemed. It  is  true  offences  must  come,  but  woe 
to  them  by  whom  they  come.  It  were,  better 
that  a  man  were  cast  into  the  midst  of  the 
sea  with  a  millstone  at  his  neck,  than  that  he 
should  offend  one  of  Christ's  little  ones.  When 
the  wicked  of  the  world  treal  them  rudely  be- 
cause of  thtir  testimony  ic  behalf  of  truth,  they 
must,  after  the  example  of  their  divine  Master, 
hold  fast,  nor  love  their  lives  unto  the  death  for 
his  sake.  But  does  this  prove  that  they  must 
put  stumbling  blocks  and  rocks  of  offence  in  each 
other's  way — that  they  will  be  doings  God  service 
when  they  put  one  another  to  death  indiscreetly 
if  Dot  intehtionall}  ?  The  Baptist,  however,  will 
say  all  this  avai's  nothing  in  the  face  of  scripture 


!G6  T»E  s&sjcets  Andmodg  oi 

authority  which  is  all  in  favour  of  dippirij^» 
What  is  there  then  in  favour  of  ireimefslon  as  thi 
exclusive  mode  of  Christian  baptism  ?  If  the 
scripture  be  obviously  on  that  side,  then  let  the 
reasoning  perish  that  is  opposed  to  revelation. 
Let  every  irtiaginatioti  l)e  brought  into  the  obe- 
dience of  faith*  The  Baptist  pleads  for  immer- 
sicti,  1  On  the  precise  signification  of  the  word. 
2  On  the  practice  of  John.  3  On  the  case  of 
Philip  and  the  eunuch.  4.  On  the  phrase,  "  Bu- 
tied  with  him  by  baptism  into  death."  Upon 
the  first  of  these  arguments  we  would  remark, 
Docs  the  word  baptize  in  the  English  or  baptizo 
in  the  Greek  signify  to  dip  and  noih'rg  else  ? 
If  it  does  not,  there  can  be  nothing  certainly 
learned  from  the  tvord.  If  it  does,  what  was  the 
use  of  making  this  word,  seeing  it  and  its  parent^ 
according  to  baptists  mean  the  same  thing; 

If  baptizo  and  bapto,  baptize    and  dip  signify 
cce  and  ibe  sarr.e  ihing,  why  ajelhey  rot  inter- 
changeably used  ?     Try  an  instance  in  Matthew 
liii.  II.     "I  indeed  baptize  jou  with  water  to  re- 
pentance ;  but  he  that  comeih  after  me,  is  migh- 
tier than  I,  whose  s>hoes  I  am  unworthy  to  bear, 
he  shall  l^piize  )0U  with  the   Holy  Ghost,  and 
with  fire.*'     Mivke  the  word  baptize  signify  noth- 
ing bwt  dip,  and  you   may  render  the  passage 
thus — I  indeed  dip  you  wiih  water,  but  cne  com- 
.eib  after  me,  S^c.   'fix  shall  dip  you  with  the  Holy 
Ghost  and  with   6re.     Even  a  baptist,  we  pre- 
sume,  [fccrccivcs  ih^  solecism  and  feels  shocked 
with  both  the  sound  and  the  seose  that  his  owti 


CHRISTIAN    BAPTISM  1-6? 

criticism  on  the  meaning  of  the  word  makes. 
Will  ihey  then  sa)  that  the  word  bapiii,e  aUva\s 
means  to  dip  or  imniersc,  »nd  may  always  be  so 
translated  ?  The  Jews,  it  is  known,  had  a  great 
many  washings,  sprinklings,  and  ceremonial  pu- 
rifications, all  of  which  went  by  the  general  name 
of  baptisms.  iMarkvii.4.  Hcb.  ix.  10.  *' And 
when  they  come  from  m.arket,  except  they  wash 
[are  baptized,  in  tke  Greek]  they  cat  not.  And 
many  other  things  there  be  which  th^y  have  re- 
ceived to  hold,  as  the  washing  [baptisms]  of  cups 
and  pots,  brazen  vessels  and  tables  or  couches. 
Now,  it  is  evident,  if  they  dipped  in  all  their  rit- 
ual purifications,  they  must  have  had  very  large 
ewers  or  vessels.  It  will  be  of  importance  to 
know  something  about  the  size  of  them.  As  the 
shrewd  youth  remarked,  when  the  very  ingenious 
and  rational  preacher  taught  the  people  that  the 
loaves  which  fed  so  many  thoasands  were  as  large 
as  a  ccrtiin  mountain  which  he  named,  *^  I  would 
not  wish»"  said  the  arch  wag  "  to  doubt  the  truth 
of  what  the  minister  ssys,  but  I  would  like  to 
know  how  large  the  oven  was  in  which  the  loaves 
were  baked."  If  then  the  Jews  baptized  brass 
kettles,  tables,  Sec.  let  us  CKamine  how  large  the 
vessels  were,  in  which  \kiese  ritual  puriGcatioas 
were  performed.  Of  these,  we  have  an  account 
in  the  anecdote  of  the  marriage  at  Cana  of  Gali- 
lee. John  11.  This  family,  we  have  reason  to- 
believe,  were  as  well  provided  qs  others  and  es- 
pecially at  this  time.  v.  6.  "  And  there  were  set 
sis  water  pots  of  stone,  after  the  Jews'  manner  «f 


168  TKt   SVBJrCTS    AND    J»ODE    CI 

ftirification."  How  wuch  then  did  these  vessels 
contain?  Our  translaiion  sa\8  Iwo  or  three  fir* 
kins  ;  in  the  original,  it  is  two  or  three  measures. 
It  would  have  been  as  well  to  have  left  it  as  in- 
definite in  the  translation  as  in  the  original,  and 
if  ihey  had  put  a  precise  modern  measure  upon  it 
t^cy  surely  ought  not  to  have  made  such  a  large 
nteasure  as  the  frkin  answer  to  jhe  original. 
The  bath  has  by  learned  men  been  thought  the 
more  probable  known  measure  of  the  metretas. 
However,  some  make  the  bath  seven  gallons  and 
a  half,  some  four  and  some  three.  The  truth  is, 
it  must  be  more  from  circumstances  than  from  a 
definite  knowledge  of  the  word,  that  we  must  as- 
certain the  quanfitj'.  However,  should  these 
stone  pots  contain  the  largest  quantity  that  any 
body  ever  conjectured,  it  is  evident  they  could 
not  admit  of  a  man's  body  to  be  immersed  in 
them.  It  appears,  indeed,  from  the  whole  story 
to  me  very  evident  that  they  did  not  contaiti 
more  than  two  or  three  gallons  each.  It  appears 
they  were  quite  handy  and  portable  not  only 
when  they  were  empty,  but  also  after  they  were 
filled  with  the  wine  made  of  the  water.  It  must 
be,  therefore,  very  evident  that  the  baptism  per- 
formed in  these  vessels,  or  vessels  of  their  size, 
either  of  tables  or  persons  must  have  been  a  bap- 
tism by  washing  and  not  by  dipping.  We  know 
also  beyond  any  conjecture  that  the  purifications 
under  the  law  were  performed  by  sprinklings  and 
not  by  immersion.  Take  for  instaace  the  rite  of 
dcftnsing  the  leper,    tev.  xiv.     And  he  shall 


CHRISTIAN    BAPTISM.  169 

«f  rlnkic  upon  him  that  is  to  be  cleanstd  from  the 
Jcprosy  seven  times  aud  shall  pionouacc  hitn 
ckan."  So  also  of  the  unclean  house,  verses  48, 
4-9»  50,  51,  52.  Now,  although  in  both  of  thes« 
cases  water  was  to  be  itfietwaids  uied,  it  is  evi- 
dent that  the  typical  rite  was  sprinkling. 

By  attending  to  a  colloquy  in  the  third  ch.ip- 
cr  of  this  «amc  book,  we  will  see  that  b.«[nisna 
vas  performed  by  John  »nd  the  disciples  of  Je- 
«us  in  a  way,  which  resembled  the  |j:e  of  purifi- 
cation among  the  Jews.  v.  25.  "  Then  thtrc-  a- 
rose  a  question  between  one  of  John's  disciples 
and  the  Jews  about  purifying,  v.  2&.  And  they 
came  unto  John  and  said  uuto  liion,  Kabbi,  he 
that  was  with  thee  bcyoad  Jordan,  to  whom  thou 
bcarest  witness,  behold  the  same  baptixcih,  and 
all  men  come  unto  him.'*  Our  translators  seen* 
evidently  to  have  taken  up  the  proper  significa- 
tion of  baptism  as  used  in  ths  New,  and  alsa  ia 
the  Old  Testament.  It  is  the  same,  by  which  the 
assembly  of  divines  at  Westminster  define  it, 
viz.  '*  The  washing  with  water,«nd  as  a  religious 
rite  having  a  respect  to  the  great  cconomv  of 
salvation,  it  must  be  done  in  the  name  of  the  Fa- 
ther, Son,  and  Holy  Gho«t,who  in  that  work  take 
each  a  proper  part"  That  the  translators  under- 
stood it  so  and  right  too,  is  evident  from  Heb. 
jx.  10.  *'  Which  stood  only  in  meats  ant!  d'inks 
Mid  divers  washings  [Greek,  bapmnwm,]  It  is 
here  clear  to  every  unprejudiced  mind  that  if 
they  had  translated  the  word  h;»pt'»mou8,  dip- 
fings,  as  they  have  douc  it  washings,  they  wcjulJ 


iY4>  THE    8UBJFGTS    AKD    MOr>E    6-? 

have  said  a  falsehood,  from  what  we  have  already 
aten  concerning  the  legal  purificatione  ;  it  would 
hav^  been  improper  to  have  called  them  dippings. 
It  was  very  proper,  however,  to  call  thtnn  bap- 
tisms ;  therefore,  baptisnfi  and  dipping  are  differ- 
ent thingi.  Washing  then,  it  appears,  is  the  radi- 
cal idea.  From  Mark  vii.  34  and  Luke  xi.  38, 
it  is  clear  that  washing  and  baptism  m«an  the 
same  thing.  Except  they  are  baptized  as  it  is  ia 
l^e  original,  they  eat  not.  What  was  this  bap- 
tism ?  Why  just  washing  their  hands,  and  what 
too  is  worthy  of  remark,  it  was  then  a  custom  and 
i«  to  this  day  in  the  east,  ^o  have  water  poured 
on  the  hands,  but  no  matter  ho\y,  to  be  baptized 
in  the  passages  cited,  was  to  have  ihs  bands 
vrsshed,  the  vessels  which  the  passages  say  were 
baptized,  w«  have  seen  were  wadied.  Oae  sig- 
nification therefore  of  the  word  baptize  is  to 
wash.  Allowing  then  the  baptist  his  signification 
viz.  to  dip,  we  shall  have  another  signification  of 
the  word  :  this  with  the  obc  made  out  before  will 
make  two.  Let  us  see  if  scripture  language  will 
not  afford  us  another  sense.  In  1  Cor.  x.  The 
Apostle  says  the  Israelites  were  all  baptized  un- 
to Moses  in  the  cloud  asd  in  the  sea.  Here  was 
a  baptizing  and  neither  dipping  nor  washing. 
For  we  can  easily  see  how  they  might  be  sprink- 
led by  the  spray  of  the  sea  and  the  drops  of  the 
cloud.  No  honest,  uoprcjudiced  reader,  and  for 
such  the  scripture  is  designed,  would  ever  think 
from  the  narrative  that  there  was  any  dipping  isi 
tbe  case  as  respected  th«  Uraelitei.     The  Egyp- 


CHRISTIAN    BAPTISM.  Ifl 

fiAQS  and  rioi  the  I»raeliles  got  ihfc  immarsion,  or 
were  dipped  on  that  memorable  occasion.  It  is 
only  a  desperate  subterfuge  in  fame  Bapiiats, 
who  sa}  they  were  covered  in  the  cloud  aad  ;a 
the  sea.  Would  a  Baptist  then  say  that  a  man 
nilght  be  receiving  baptism,  while  he  was  walk- 
ing upon  dry  ground,  provided  there  was  water 
on  every  side  of  him,  aud  a  hazy  cloud  over 
him  ?  If  so,  it  will  bs  a  valuable  discover)-  f.:.r 
delicate  constitutions  in  cold  climates.  Rut  no, 
they  would  not  call  it  bapfism,  unless  they  were 
all  wet  with  M'ater.  No  man  of  comnoon  sense 
would  call  such  a  positive  dipping.  1'he  Apos- 
tle, however,  declares  there  was  a  catholic  bap- 
tism of  all  the  ransomed  tribes.  It  was  not  done 
by  inamersion,  for  they  were  not  immersed.  It 
was  not  done  by  washing,  for  they  were  not  wasb.- 
td.  Still  if  we  give  the  Apostle  credit  for  true 
r»rrative  and  correct  language,  they  were  bajft'iz- 
ed.  ,  Seeing  that  was  performed  upon  them  Rti- 
ther  by  washing  nor  dipping,  we  conclude  it  vas 
done  by  sprinkling.  To  say,  they  were  baj^iized 
by  water  in  a  vapoury  state  above  them,  and  in  a 
fluid  state  at  a  distance  from  them,  and  that  this 
baptism  was  dipping,  is  not  only  inadmissable  but 
absurd  and  ridiculous.  According  to  this  eanon 
of  criticism,  men  might  always  hi  called  the  sub- 
jects of  baptism  when  a  tloud  of  vapour  impended 
and  waters  stood,  or  run  on  each  side.  Unless 
then,  some  fourth  way  be  discovered  of  adminis- 
tering baptism,  w«  must  conclude  the  baptism  of 
the  Israelites  in  the  Red  Sea  was  done  bv  alTa* 


tf2  THE   SlfljreTS    AKD    MO»E    O? 

gioD  or  ^prinfeUng.  This  then  establishes  one- 
Hnpor^ant  f»Gt  which  Baptists  hove  unfajrly  tried 
to  dtny,  and  shews,  to  every  candid  mind,  that 
the  Icained  and  inspired  Apostle  considered  bap-^ 
tisM  reaJly  and  properly  administered  by  sprink^ 
ling.  The  Apostles,  then  we  see,  not  only  bap- 
tized households,  but  they  »Iso  evidently  consid- 
ered the  vrord  baptisnn  to  have  the  »ignification= 
of  sprinkling.  They  would  therefore  have  con-^ 
Sii'vkred,  that  they  acted  according  to  the  tenor, 
spirit  and  letter  of  their  commission,  if  they  la- 
boured to  proselyte  to  the  faiih  of  Jesus  nation«^ 
and  in  token  of  pardon  and  purgation  through 
tie  meri*#nd  tfFvcacy  of  his  blood,  would  sprinkle 
the  hcusehclds  acd  nations  converted.  Why 
should  not  we  ?  Why  should  not  the  Baptist* 
thefaselves  yield  to  Apostolic  authority,  and  ad- 
oait  that  baptism  may  be  valid  without  inatner- 
«ion  ?  Allow  then,  dear  brethren,  the  rod  of  di- 
fine  authority  to  dry  up  ihc  Wittrs  of  thia  con- 
lrovcrs«5' — suffer  the  ransomed  of  the  Lord  to 
jpess  from  Egyptian  darkness  and  vassalage  to 
ihe  wilderness  of  ecclesiastical  tutorage  and  the 
Canaan  of  he;irehly  rest  on  dry  ground.  Let  the 
slond  of  divine  testimony  dropdown  influences 
of  heavenly  grace  on  old  and  young— Let  tears 
cf  penitence  and  gratitude  mingle  with  the  sym- 
bols of  these  gracious  favours,  and  so  let  contro- 
versies of  w,ort!s  and  modes  of  initiation  cease. 

The  second  objection  directs  us  to  precedent 
and  authority. 

Plere  it  is  to  be  remarkedj   in  the  first  place, 


GMRISTIU.N    BATTIsy:  IfS 

that,  even  if  it  did  appear  that  John  dipped  his 
disciples,  I  do  not  know  that  this  would  prove 
dipping  to  be  the  only  proper  way  of  administer- 
ing the  ordinance  ot"  baptism. 

1.  Because  it  is  not  very  certain  that  John't 
baptism,  and  that  which  is  appointed  in  the  Chris- 
tian dispensation,  are  the  same.  It  is  certain  it 
was  not  instituted  by  Christ's  commandnrjent  to 
his  disciples,  and  through  them  to  the  ambassa* 
dors  of  his  kingdom.  It  seems,  indeed,  raihtr  to 
have  been  a  baptism  in  expression  of  the  faith 
that  the  kingdom  was  at  hand,  than  an  introduc- 
tion into  the  kingdom  upon  the  New  Testament 
pl?.n  modelled. 

John  was  not  in  the  kingdom  thus  modxiiled 
hinoself,  "  The  least  in  the  kingdom  of  heavea 
is  greater  than  he."  His  doctrine  was  not  that 
the  kingdom  of  heaveo  was  comef  but  that  the 
kingdom  of  heaven,  or  eminent  reign  of  grace  ia 
the  dispensation  of  the  gespcl  after  Christ's  death 
and  resurrection,  was  at  hand.'  His  baptism, 
therefore,  was  the  baptism  of  repentance  and  re- 
mission of  sins,  and  reformation  of  life  in  expec- 
tation of  these  purer  times  and  stricter  dispensa- 
tion approacliiog.  Thus  you  see,  he  wa-s  the 
harbinger  «f  Christ's  advent,  and  not  a  messen- 
ger or  minuter  of  Christ,  as  having  already  es- 
tabliihedbis  .Church  upon  its  New  Toitamcnt 
and  permanent  model. 

Again— if  John  did  baptize  by  itnnnersion,  and 
should  it  be  admitted  that  John's  baptisna  was  es- 
isemially  the  same  as  ours,  it  doos  «ot   therefore 
p  2 


Iit4  THE    SUBJECTS    AND  MOBE    07 

rteccssarilj-  fo!low  that  we  should.  There  is  no 
necessity,  a«  far  as  I  koow,  that  we  should  wear  a 
g?»rmeal  of  camel's  hair  girded  with  a  leathern 
belt,  or  that  our  meat  t.houid  be  locusts  and  wild 
honey.  Unless,  therefore,  it  be  made  appear, 
that  there  is  something  particularly  espressivc  in 
Uiis  mode  ;  ot  that  it  has  positive  institutien  in 
kii  favour,  we  would  not  be  bound,  as  far  as  I  see, 
t:  imitate  the  tniouti^e  of  John's  exnnjple. 
,  We  have  already  sten,  it  has  not  the  latter  au- 
t;:ority,  viz.  positive  institution,  for  the  com- 
li^iaadment  was,  Go  and  buptige,  not  specifying  in 
Sr=lixt  mode.  Nut  the  forijner,  if  the  scripture  be 
giista-ned  as  a  compeieot  j'^dge  in  the  matter  ; 
i'lr  i\'.c  scriptare  frt-qiicntly  expresses  the  thing 
t'gtiifud  in  baptism  by  sprinkling,  which  is,  as 
V.  c  have  seec,  on«  of  its  meanings,  but  never  once, 
ar.  far  as  we  know,  by  dipping. 

The  Israelites  varied  their  mode  of  eating  the 
passover,  acd  yet  neither  John  nor  the  Saviour, 
who  were  both  candid  reprovers  and  strict  re* 
formers,  found  any  fault  with  ihena  on  that  ac' 
fount.  At  first,  they  eat  standing  upon  their  feet, 
with  staves  in  their  hands.  In  Christ's  time  they 
cat  it  in  a  recumbent  posture,  after  the  mode  of 
the  Romans  in  feasting.  Christians  do  not  con- 
sider themselves  bound  to  imitate  all  the  circum- 
stantial forms  of  the  first  eucharistic  feast.  For 
instance  they  do  not  think  it  necessary,  that  this 
feast  should  be  celebrated  in  an  upper  chamber, 
nor  in  the  night  season.  It  is  true,  they  will 
]reckoB  l^emselves  bound  conscientiously  to  ob* 


CHRISTIAH    BAPTI-SM.  175 

serve  all  significant  parts  of  this  and  every  other 
divine  institutioa.  They  will,  therefore,  ta/ie^  ia 
token  of  the  assumption  of  our  nature  b^-  our 
Saviour,  which  is  the  great  mystery  of  godliness. 
1'hey  will  breakt  in  symbol  of  his  suffering  for  our 
sitis  ;  ghf,  to  keep  up  the  sensible  remembrance 
of  his  iiee  offer  of  himself  for  our  salvation  ; 
communicants  will  i  eceive  as  an  act  of  faiih  ap« 
propriating  Christ  j  cat,  to  shew  the  hanger  of 
the  soul  and  the  satisf)  ing  nouribhmeot  which  is 
f'jund  in  the  S.iviour,  who  is  th£  true  bread  of 
life.  They  will  noc  consider  ii  a  matter  of  im- 
portance, whether  tlit-y  take  one  little  bit  of  bread 
or  ten.  I  do  not  know  that  the  Corinthians 
W3uM  have  been  reproved  for  making  it  literally 
a  feast,  if  they  had  not  kept  up  invidious  distinc- 
tions beUveen  the  rich  and  the  poor,  which  is  ob- 
viously at  war  with  all  the  principles  of  the  gos- 
pel. Still  I  believe  the  most  of  Christians  now 
admit  that  the  Apostle's  instructions  on  that  oc- 
casion, and  the  whole  character  and  design  of  the 
sacrament,  require  that  small  portions  of  bread 
and  wine  should  be  used.  Why  such  zeal  then 
for  copious  element  in  the  other  sacrament  ? 
Th.se  facts  and  inductions  however,  shew  that, 
in  order  to  keep  any  ordinance  pure  and  entire, 
h  is  not  nccessany  to  be  miaute  only  where  there 
is  obvious  8igni£cation  or  express  institutioa  in- 
volved. We  have  seen  that  it  is  not  very  certain 
that  John's  baptism  was  Christian  baptism  ;  that 
if  it  was,  and  even  if  he  did  immerse,  that  it  is 


inTti 


r.ot  necessary  i^uolher  state  of  society  and  is 


t76  th£  subjects  ano  aroDE  or 

anotVier  climate  that  we  should  immerse.  Let  as 
examine,  however,  before  ws  close  the  reply  to 
this  objection,  whether  it  be  very  evident  that 
John  did  administer  baptism  in  this  manner. 

The  first  aceoiint  we  have  of  this  matter  is  in 
Matih.  iii.  6.  "  And  were  baptised  of  him  in 
Jordan,  cor.»fessing  their  sins.'*  Now  the  ques- 
tion is  upon  this  part  of  the  evidence.  Did  he 
dip  them,  or  did  he  wash  them,  or  did  he  sprin- 
kle them  ?  All  these  significauons,  we  have  found 
according  to -scripture  usage,  belong  to  the  word. 
If  he  dipped  them,  and  the  record  of  the  faetwas- 
intended  to  teach  us  that  this  mode  is  essential  to 
the  validity  of  the  ordinance,  why  was  ?F  not 
nventioned  in  such  language,  and  in  connectioa 
with  such  circumstances,  (for  instance,  the  chang- 
ing of  apparel)  as  would  have  put  the  matter  be- 
yond a  doubt  ?  What  renders  the  assumption 
of  our  opponents  still  more  doubtful^  is  the  ex- 
pression which  follows,  V.  11.  "I  indeed  bap- 
tize you  with  water  uBt©  repentance."  Now  is 
it  not  evident  that  water  is  here  represented  ac 
the  instrument  of  baptism,  or  that  with  which  he 
performed  the  ceremony  ?  But  It  is  also  evident 
that  in  dipping  they  do  nothing  with  the  water  5 
they  do  all  with  the  subject.  The  water  stands 
or  runs.  The  baptized  operates  as  much  upon 
the  water  as  the  baptizer.  Try  how  it  will  Vead  in 
the  way  th«  dipper  would  construe  it,  •r  with  the 
help  of  his  criticism.  You  muet,  of  course,  use 
the  word  in  the  sense  which  he  says  is  its  proper 
aod  CBclusive    signi^cation.      He  dipped  them 


CHRItTtAW    ITAPTTSJf.  ITT 

wittj  water  ;  or  I  dip  rou  wirh  watrr.  That  is 
evidently  a  solecism  or  nnsapplicatioa  of  terms. 
I  baptize  you  with  water,  however  makes  very 
good  scBse.  Whether  then  should  we  unfler- 
stand  the  word  in  the  \ray  that  will  make  sense 
or  in  the  way  that  will  art  ^  Our  opponents  will> 
perhaps  wish  to  miik«  another  emtndaiion  of  the 
text,  and  say  that  it  should  be  reatl  not  thit  he 
dipped  them  v;ith  water,  which  would  be  inco- 
herent language,  but  that  he  dipped  them  in  wa- 
ter. Allow  the  altecation  snd  apply  the*  criii- 
eism  to  another  expression  of  the  same  evangeN 
ist,  and  in  the  same  chapter,  v.  11.  '*  I  indeed 
baptize  you  with  water  unto  repentance. — He 
shall  baptize  you  with  the  Holy  Ghost  and  fire.'*' 
The  same  event  is  predicted  in  Acts  I.  5.  "John 
baptized  with  water,  ye  shall  be  baptized  with 
the  Holy  Ghost  aot  many  days  hence."  Who- 
ever will  be  at  the  pains  of  reading  and  compar- 
ing these  passnges  either  in  the  original  or  in  our 
translation,  must,  if  catxlid,  admit  that  with,  and 
rot  in,  is  the  preposition  which  should  be  used 
before  water  and  before  the  Holy  Ghost. 

What  sense  would  it  make  to  say.  He  shall  bfc 
dipped  in  the  Holy  Ghcst  and  in  fire,  or  ye  shall 
be  dipped  in,  &c.  It'  is  true  there  is  no  prepo- 
sition at  all  used  before  fire,  and  therefore  it 
might  be  said  in  relation  to  it,  that  we  might  ren- 
der it  in  that  way  which  would  m-.ke  the  best 
sense.  There  are  two  things  here  which  shoilld 
be  noticed.  The  first  i?,  that  the  sume  significn- 
lion  should  be  attached   to  an  indefinite  preposi- 


17s  TH£    »«Bj£GTS    AND    MOBE    G7 

lion  expressed  as  tnust  be  attached  to  the  wcrd 
ivithout  the  preposition  ;■  otherwise,  there  will  be 
DO  connection.  It  would  not  do  clearly  to  say, 
He  shall  dip  you  in  the  Holy  Ghost  and  with  fire. 
In  the  second  place,-  If  the  syntax  of  the  Grstk- 
language  and  the  scope  of  the  place  would  rc- 
cjuire  that  piiri  v/ithoiit  a  preposiiion  should  be' 
read  wiih  fire  a;s  denoting  the  instrument  of  pu- 
rification and  not  the  place  in  which,  then  it  nriust 
also  be  evident,  that  uduti  standing  in  the  same 
connection  and  case,  should  be  in  the  same  way' 
translated.  Let  any  man  then,  at  all  acquainted^ 
vich  the  Greek,  look  at  the  passages  cited,  and 
he  will  at  once  see  that  in  this  way,  the  meaning 
«f  the  preposition  in  this  place  must  be  luith,  as 
denoting  the  instrumentality  of  the  substance  to 
which  it  is  pressed.  But  if  this  be  obscure  to 
some  who  are  unacquainted  with  biblical  criti- 
cism, let  them  bu^  attend  to  the  fact,  riz.  that 
when  the  prediction  was  fulfilled,  it  was  not  by 
imnnersiori,  but  by  affusion.  The  diiciples  were 
baptized  with  the  Holy  Ghost  and  with  fire  on 
the  day  of  Pentecost.  How  was  this  done  ? 
\Vere  they  dipped  in  the  Holy  Ghost  ? — dipped 
In  fire  ?  No,  the  inspired  Apostle  declares  clo- 
ven tongues  like  asoffire  sat  upon  each  of  them, 
and  moreover  declares  that  now  was  accomplish- 
ed the  ancient  prophecy,  "  I  will  p^ur  out  of  my 
spirit  upon  all  flesh.  Therefore,  being  by  the 
right  hand  of  God  exalted,  and  having  received 
of  the  Father  the  promise  of  the  Holy  Ghost,  he 
feath  shed  forth  t/iis,  which  ye  now  see  and  hear. 


CHRISTIAN    BAPTISM  179 

Thus  you  sec,  by  comparing  one  part  of  the 
•history  of  John's  baptism  vviih  another,  and  all  the 
pirts  of  it  wiih  the  antitype  or  that  which  it 
prefigured,  it  is  pretty  evident  that  dipping,  or 
immersion  was  not  the  mode  of  its  administra- 
tion. But  what  renders  it  still  mere  improbable 
that  they  were  baptized  by  dipping  is  thif, 
•'  They  were  baptized,  confessing  their  sins." 
John  seems  to  have  l)een  teaching  them,  and  they 
confessirg,  while  the  ordinance  was  administered. 
Now  we  know  when  a  man  dips  he  has  his  hands 
pretty  full  of  business  without  teaching,  and  the 
subjcccs  have  other  employment  for  their  lips 
th«ft  lo  confess  their  sins.  This  circumstance 
then  upon  record,  renders  it  very  imflrobabl« 
.that  he  dipped  them.  If  they  went  down  into 
the  wnter  and  kneeled,  or  stooped  while  h«  laved 
•r  sprinkled  water  upon  them,  the  instruction  and 
confession  might  be  coetaneous  with  their  bap- 
tism, net  so  if  they  were  thrust  under  the  watcjT 
,or  immersed. 

We  have  another  text  in  this  diapter,  whieh  is 
frequently  cited,  or  suborned  as  a  witness  ia 
this  controversy*  v.  16.  "And  Jesus  when  he 
was  baptized  wetnt  up  straightway  out  of  the  wa- 
ter," Sic.  The  shortest  reflection  will  shew  you 
that  there  is  nothing  conclusive  to  be  inferred 
frorn  these  wordj;  Nothi;.-;  but  the  positire 
manner  in  which  they  have  lieen  quoted,  could 
muke  any  person  think  there  was  any  proof  for 
dipping  in  the  words. 

Every  body  knows  that  waters,  or  riven  have 


ISO  THE    SiiBJECTS    AKB    WODE    OF 

banks,  tbat  uhen  you  approach  the  water,  even 
should  you  only  descend  or  go  down  to  the  verge 
of  the  river,  you  aiay  be.  said  to  go  down  into 
the  water;  when  you  recede  you  may  be  said 
tp  Cfcmc  up  from  or  out  of  the  water,  jdthough 
you  have  not  been  plunged  all  over  in  or  under 
the  water.  In  corroboration  of  this  construction, 
we  must  remember  that  the  baptism  of  Christ  was 
not  of  repentance  and  confession,  as  that  of  oth- 
er A,  but  was  a  baptism  of  righteousness.  He 
was  about  to  enter  upon  the  execution  of  sarcc- 
dotal  functions,  and  so  mu&t  be  inducted  accord- 
itig  to  the  forms  prescribed  ia  Ex.  4*,  12. 
*'  And  thou  shall  bring  Aaron  and  his  sons  unto 
the  door  of  the  tabernacle  of  the  congregatioa 
and  wash  them  with  water." 

As  he  would  not  enter  upon  his  public  minis- 
try, until  he  was  thirty  years  of  age,  according  to 
the  statute,  so  he  would  observe,  as  far  as  circum- 
stances would  admit,  the  Ijlw  respecting  the  mode 
of  induction.  *'Thu»  it  becomcth  us,"  saye  he, 
**  to  fulfil  all  righteousness."  The  manner  in 
which  this  baptism,  or  washing  of  the  priests  at 
their  instalment  was  performed,  we  are  told  ia 
the  3Ut  and  32d  verses  :  The  water  was  applied 
to  their  hands  and  \^t\rfe€t. 

That  the  expression  •'  into  the  water,"  used  ia 
relation  to  those  whom  John  baptized,  and  which 
we  design  shortly  more  fully  to  consider,  does 
not  necessarily  signify  to  go  under  the  water,  is 
evident  from  the  frequent  use  of  it,  in  application 
to-iuoimtains.     If  going  '*  ioto  the  mountaia"  to 


€ilrtISTlAN    BAXTISM.  181 

pray  prove  that  the  mountain  was  penetJ  p.t<r(l  for 
that  purpose,  then  going  "  into  the  w.it,:r'' to  be 
Ijsptif^ed,  proves  that  they  ^vere  certainly  dippt-d, 
or  immersed.  Further,  that  nothing  caii  be  fi- 
nally determined  by  these  prepositions  is  evident 
from  this  plain  fact,  that  it  is  as  expressly  stated 
that  John  did  baptize  "  in  the  wildtrneas," 
as  that  he  baptized  in  the  river.  Did  he  then 
Cdke  and  dip  them  in  the  sand  or  rocks  of  the 
wilderness  f  If  the  expression  prove  this,  then 
the  expression  "  baptized  in  Jordan  will  prove 
that  he  dipped.  If  you  compare  the  records  of 
Luke  and  John,  you  will  at  once  see  that  all  the 
signification  we  are  to  attach  to  the  preposition, 
is  the  instrumentality  of  ihe  material,  or  the 
proximity  of  the  place  to  which  it  is  prefixed. 
Luke  uses  no  prepoeition  at  all,  and  it  must  be 
observed  that  Luke,  of  all  the  Evangelists,  writes 
the  purest  Greek.  Of  John  he  records  that  he 
said,  *'  I  indeed  baptize  you  xvitU  or  by  water, 
"  udat'i''*  i.  e.  In  baptizing  I  make  use  of  water, 
or  I  apply  water  to  you  ia  baptism.  John,  the 
evangelist,  who  mixed  more  Hebrew  idiom  with 
hii  Greek,  uses  the  preposition  which  answers  to 
the  beth  of  the  primitive  language  and  signifies 
with,  bv,  or  in.  In  two  places  he  speaks  of  John, 
the  baptist.  John  1,  26.  "  I  indeed  baptize  you 
with  water."  Luke  before  quoted  may  be  used 
to  explain  in  what  way  we  should  understand 
John's  preposition.  But  John  himself  shew* 
t>hat  the  baptism  of  his  namesake  was  aot  alwayt 
even  near  bf  or  at  Jordan,  although  it  wae  alw^s 


1£2  CHRISTIAN    BAPTISM. 

ro  dovibt  with  wnter.  That  it  wns  not  confined 
to  Jordan  is  clear,  for  in  the  28th  verse  it  is  stat- 
ed that  he  \V3S  bapiiziiijr  in  Bcihabara  beyond 
Jo'dan.  Again  in  Jqhn  iii.  23,  it  is  said,  '*  And 
John  also  was  baptizing  in  Enon  wear  to  Salim, 
because  there  was  much  water  theie,  and  they 
came  and  were  baptized."  It  has  often  been  re- 
marked in  books  on  this  contraversy  .Tnd  iii  com- 
roentriries,  thnt  much  water,  "  iidata polhi''  signi- 
fies many  waters  rather  than  a  large  collection  of 
waters,  sach  as  would  be  requisite  for  phmging. 
The  very  circuntistance  that  it  has  been  sorrewhat 
difficult  to  find  the  place  where  this  took  place 
shews  clearly  that  there  is  no  large  body  of  water 
in  Enon  near  Salim.  <  So  far  as  I  have  been  able 
to  gather  from  travellers  and  geographers  who 
have  described  those  countries,  it  would  appear 
that  the  original  expresses  the  topography  of  the 
place  better  than  the  translation  ;  and  that  the 
meaning  of  the  phrase  rather  is,  that  there  was 
pit  nty  of  water  to  drink  and  for  affusioni  than 
that  there  was  an;/  copious  lake  or  large  river  for 
immersion. 

The  third  objectior\.  The  case  oF  Phitip  and 
the  eunuch  is  urged  by  the  advocates  of  immer- 
sian  as  very  decisive  in  their  favour. 

Let  us  then  consider  this  evidence  attentively. 
There  is  one  circumstance  in  the  fact  which  rf  n- 
^ers  the  case  peculiarly  worthy  of  our  attention. 
The  Administrator  was  a  gospel  minister,  or  dea- 
con, and  the  subject  was  a  Gentile  believer  :  Of 
.course  wc  need  expect  nothing  here  but  what.ie 


THE    SUljLCTS    AND    MODE    OF  183 

qii'ite  evangelical.  If  then  it  In;  proved  thai  Phil- 
ip immersed  the  eunuch  oF  Ethiopia,  it  ought  to 
have  considerable  weijjht  as  authority  in  syiiiin^ 
the  controversy  about  the  mode  of  Christian  baj)- 
tism.  It  must  also  be  o'-«served  that  there  .s 
something  peculiar  in  the  case.  In  ordinary  cu- 
&CS,  it  iji  plain  that  the  administration  ol  this  s.i- 
crameot  should  be  public,  and  accompanied  wliii 
the  preaching  of  the  word.  "  Go  ye  into  all  the 
world  and  preach  the  gospel  to  every  creature  ; 
he  that  btlieveth  and  is  bispiized  shall  be  saved." 
We  gcneral'y  expect  a  plurality  of  auditors  when 
tve  preach.  Mere  however,  \\c  have  the  traveller 
and  the  preacher  without  any  other  human  com- 
pany. Ths  S[)irit,  however,  directed  Pliilip  to 
join  himself  ix>  this  chariot.  It  is  not  very  likt.ly 
that  they  h.  d  any  convenience  of  baptising  except 
by  approaching  some  water. 

There  is  another  thing  also  here  to  be  observ- 
ed ;  that  it  is  a  dry  desert  where  they  were  trav- 
elling between  Jerusalem  and  Gaza.  It  appears 
that  this  prime  minister  and  master  of  the  treas- 
ury for  Candacei  queen  c^f  the  Ethiopians,  was  a 
proselyte  of  the  Jewish  religion.  It  is  likely  that 
he  had  been  up  at  Jerusalem  upon  some  religious 
business,  attending  perhaps  some  of  the  periodi- 
cal festivities.  The  agitated  state  of  Jewish  af- 
fairs might  very  probably  afieci  his  mind  and  pro- 
duce concern.  At  any  rate,  he  was  deeply  exer- 
cised in  his  mind,  while  he  read  and  studied  the 
Bcriptures.  The  passage  of  holy  writ,  which  par- 
ticularly engaged  his  attention;  v/as  the  3d  chip- 


184  eiiRisTrAN  BAPrisftf. 

ter  uf  Isaiah,  and  about  it  he  was  extremely  anJC* 
ious  to  know,  whether  the  prophet  spake  of  him- 
seK,  or  of  some  otiier  man.  A  mere  knowledge 
of  grammar  could  not  decide  his  question,  for,. 
aitlioMgh  it  was  all  in  the  third  person,  '*  He  was- 
ltd  as  a  lamb  to  the  slaughter,  and  as  a  sheep  be- 
lore  her  shearers  is  dumb,  so  he  opened  not  his 
mouth."  Yet,  so  common  was  it,  for  itiea  who 
wrote  commentaries  and  histories,  to  speak  of 
themselves,  in  the  third  person,  that  this  alone 
could  not  settle  the  diffictilty.  Philip,  however, 
in  an  opportune  season  arrived,  and  preached  to 
him  Jesus  the  L:imb  of  God  that  taketh  away  the 
sin  of  the  vvorUl.  The  euriuch  with  enlightened 
ryes  saw  the  ti  uth  of  the  passage  and  its  fulfil- 
ment in  the  remarkable  events  of  recent  occur- 
rence. He  belitved.  While  they  iratclled  with 
minds  siroDK'y  attent  on  such  a  niighiy  and  inier^ 
tsting  subjfecc,  they  came  to  a  certain  water,  that 
seems  to  have  run  acrobs  the  road.  This  sugges- 
ted, at  once,  to  the  eunuch,  the  propriety  of  hav- 
ing his  body  sealed  with  the  rile  of  baptism. 
Very  probably  he  would  be  the  more  solicitous 
for  this;  because  in  thesanne  connection  and  but  a 
little  before  the  verses  he  was  reading  when 
Philip  joined  his  chariot»  it  is  said  of  the  same 
chaip.cteron  whom  his  faith  was  new  ftxed,  *'He 
ihill  sprinkle  many  nations  ;  the  kings  shall  shut 
xheir  mouths  at  him,  for  lh:it  which  had  not  been 
Jold  them  iball  ihey  see,  and  that  which  they  had 
not  heard  shall  they  consider."  He  was  a  great 
man  in  the  court  of  Candace,  fcU  himself  the  sub- 


THE    SUBJECTS    AND    MODE    OF  185 

^ectof  part  ef  this  story,  and  desired  to  share  al- 
so of  the  rest.  He  had  seen  and  coasidered 
great  things  tvhich  were  before  hid.  When  he 
saw  the  water,  then  he  asked  Philip,  What  doth 
hinder  m©' to  be  baptised  ?  And  Philip  said,  if 
thou  beiicvest  with  all  thine  heart  thou  mayesr. 
And  he  answered  and  said,  I  bclitve  that  Jesus 
Christ  is  (he  Son  of  God.  Let  the  reader  keep 
all  these  circunibtances  in  his  mind  and  ask, 
What  is  it  in  the  passage  that  proves  innmersion  ? 
The  Anabaptist  will  sa^',  He  went  into  the  wa- 
ter. Well,  does  ihis  prove  that  l,e  went  under 
the  water  ?  If  it  does,  then  it  is  said,  as  express- 
1\',  that  Philip  went  into  the  water,  i.  e.  as  the 
Anabaptist  explains  the  phrastr,  under  the  water. 
*'  And  they  went  down  both  of  them  into  the  wa- 
ter [under  the  water,  according  to  the  Baptist 
tomreient]  both  Philip  and  the  eunuch,  and  hs 
baptized  him."  Now  let  the  reader  ask  the 
plunger,  How  did  Philip  baptize  the  eunuch, 
tvhen  they  were  both  under  the  water,  before  tlic 
rite  of  baptism  was  performed  f  It  will  here  ob- 
vio«5sly  appear  that  the  passage  proves  rather  te  j- 
much  for  the  Aoabriptist,  upon  his  own  pi^n  of 
construing  it«  Our  opponents  will  be  now  readv 
to  say,  that  common  sense  teaches  that  there  was 
no  necessity  of  Philip's  going  under  the  water. 
So  we  think  also  ;  but  it  is  upon  the  meaning  of 
words  and  verbal  criticism  that  we  are  »ow  rea- 
soning, and  if  the  proof  of  the  eunuch's  immer- 
sion be  good  upon  the  phrase  went  into  the  water 

and  come  up  out  of  the  water,  it  must  also  be  good 
Q.2 


186  CHRISIIAN    BAPTISM 

upon  the  part  of  Philip.  So  the  Baptists  in  order 
to  be  consistent  vs^lth  their  own  criticism  must 
accottijBany  their  proselytes  under  the  water,  and 
gdminister  the  ordinance  the  best  way  they  can 
in  the  regions  of  the  deep. 

However,  we  do  not  wish  to  insist  longer  upon 
verbal  criticism.  If  he  renounces  ihat  plea  and  ?.p- 
peaU  to  common  sense,  I  have  no  objections  pro- 
vided ii  be  not  the  common  sense  of  party  pi'tju- 
dice.  Common  sense  too,  must  judge  upon  facts 
and  mu4l  remember  that  baptism  is  different  from 
going  into  the  water  according  to  the  scrtpture, 
must  remember  that  there  is  no  mention  made  of 
a  bridge  or  a  ferry  to  cross  this  wattr  ,  that  the 
place  is  a  dry  desert  between  Jerusalem  andi 
Gaza,  wheri  ihete  is  no  lake  nor  river,  but  that 
they  came  to  a  certain  water  ;  that  there  is  no 
mention  made  of  changing  garments,  but  that  as 
soon  as  the  simpl*  and  easy  gospel  rite  was  ad- 
ministered, the  Spirit  carried  away  the  baptizer, 
and  the  baptized  wsnt  on  his  way  rejoicing, 
Kow,  I  confess,  if  unprejudiced  common  sense 
say,  there  is  here  clear  evidence  of  immersion, 
rather  than  of  any  ether  way  of  bapiiz^ing,  I  can- 
not s«e  it. 

It  must  also  appear  evident,  that  if  any  portion 
of  scripture  can  be  found,  which  will  favour  the 
saethod  of  immersion  in  Christian  bapti&m,  it 
must  be  this.  The  Baptists  themselves  insist  so 
snuch  upon  it  as  to  shew  that  they  think  so  toos»_ 
and  it  is  evident  that  if  you  take  their  own  com- 
mtnt,  it  will  pr»ve  too  much  even  for  them*    If 


TUE    SUBJECTS    AN»    MODE    OF  1^7 

you  reason  upon  all  the  circumstances  of  the  nar- 
rative, if  it  be  not  demonstrably  evident,  that 
sprinkling  was  the  mode,  it  is  far  more  probable 
that  it  was  sprinkling  than  immersion. 

The  4th  objection  is  taken  from  Col.  ii.  12. 

It  is  evident  from  this  passage  that  baptism  is 
come  in  the  room  of  circumcision.  Ail  the 
Churches,  as  might  waturally  be  expected,  were 
harrasscd  at  that  time  with  Judnixing  teachers. 
These  were  incapable  of  resisting  the  external  ev- 
idence of  the  gospel  facts,  and  yet  were  also  in- 
capable of  perceiving  the  spiritual  signification  of 
gospel  rites.  Ihey  were  envious  of  Apostolic 
popularity,  and  afraid  of  Jewish  or  Gentile  perse- 
cution. In  order,,  then,  to  reconcile  their  con- 
victions and  policy,  their  views  and  ways,  they 
taught  a  kind  of  corrupt  system,  and  blended 
Jewish  and  Christian  rites  ;  they  preached  the 
gospel  through  envy,  and,  through  pride  or  fear 
of  persecution,.taught  Christians  that  they  must 
be  circumcised  and  keep  the  law  of  Moses. 

The  Apostle  teaches  the  Colossians  that  there- 
was  no  need  of  receiving  circumcision  ;  for,  in 
60  doing,  they  became  debtors  to  the  whole  ritu- 
al law.  He  shews  them  particularly  here  that 
they  were  circumcised  virtually  and  really  by 
being  baptized..  They  had  no  need  to  compiaia 
that  they  were  deatitute  of  right  rules,  or  «uit«* 
ble  religious  rites.  All  that  was  moral  or  spirit- 
ual in  ancient  prescription  is  certainly  retained. 
For  says  he  ^'  Ye  are  complete  in  him  who  is  the 
h«ftd  of  «ll  principality  and  power.    In  whom  al- 


188  CHRISTIAN    BAPTJISM. 

SO  ye  are  Circumcised  with  the  circumcisroa  not 
made  with  hands,  in  putting  off  the  body  of  the 
sins  of  the  flesh  by  the  circumcision  of  Christ." 
The  next  verse  is  connected  with  the  one  now 
cited,  and  shews  how  alt  this  lakes  place,  v.  12. 
'*  Buried  with  him  in  baptism,  wherein  also  ye 
are  risen  with  him  through  the  faiih  of  the  ope- 
ration of  God,  who  hath  raised  him  from  the 
dead." 

Is  this,  then,  the  closing  proof  for  immersion  ? 
If  it  be,  we  must  see  wherein  its  great  strength 
lieth.  There  is  the  more  necessity  for  this,  be- 
cause, we  presume  ihut  a  great  many  have  deriv- 
ed tdiucation  from  the  passage,  and  yet  have  Eev- 
er  seen  any  thing  in  it  relating  to  the  mode  of 
administering,  the  ordinance  of  baptism.  How- 
ever, if  it  contain  evidence  and  proof  relative  to 
thii  point  let  us  see  and  own  it  though  it  should 
be  rather  occult  and  obscure. 

Is  this  then  the  argument?  Those  that  arc 
buried  are  covered  with  earth  ;  therefore  those 
that  are  baptised  should  be  covered  with  water  ? 
When  we  are  following  analogy  so  close  it  would 
be  well  enough  to  ask,  Whetner  the  dead  clothes 
and  coffin  dojiot  hinder  their  entire  immersion.iR 
the  earth  ?  If  that  is  considered  to  make  no 
odds  in  the  case  of  iotcrment,  we  would  again 
ask,  If  this  might  not  suggest  an  improvement 
upon  the  Baptist  plan  of  immersion  ?  If  tl^  sub^ 
jcct  were  enclosed  in  a  tight  box,  and  boi  and 
proselyte  deposited  in  a  hole  dug  in  the  earth,- 
vater  might  b^  s^ovellei  upoa  the  b&z.  till  it  was 


TWE    SUBJKtTS    AMD    MODE    0»  r89i" 

covered,  and  the  baptized's  cloihes  keyt  dry. 
In  this  way  the  common  mode  of  sepulture  might 
certainly  be  more  completely  represented  than  by 
the  present  mode  oi  immersion.  It  would  cer- 
tainly, howevtr,  be  advisable,  if  such  a  plan  should 
be  adopted,  that  the  box  should  be  a  little  farcical 
in  its  size,  so  as  to  contain  some  vital  airiest  tha 
farce  should  terminate  in  serious  reality  as  often 
as  it  now  does.  But  we  hav«:  gone  perhaps  too 
far  in  shewing  how  ridiculous  this  mode  of  inter- 
preting the  passage  is.  Let  us  see  if  the  plain 
and  obvious  sense  of  it  be  not  belter,  vi2  :  That 
wt  die  completely  to  all  hopes  of  life  and  salva- 
tion by  the  souV-humbling  exhibition  of  the  cra-> 
eiBed,dead  and  buried  Saviour. 

Again — we  rise  to  a  newness  of  life  and  com- 
fort by  the  faith  of  his  resurrection.  This  com- 
ment is  confirmed  by  collation  with  a  parallel 
passage  in  Horn.  vi.  3,  4.  "  Know  ye  not  that  so 
many  of  us  as  were  baptized  into  Josus  Christ, 
were  baptized  into  his  death  ?  Therefore  wb 
are  buried  with  him  by  baptism  into  death  i  that, 
like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life."  It  is  eertainly  proper 
that  we  should  understand  one  scripture  by  an- 
other and  one  part  of  the  same  passage  by  anoth- 
er. According  to  ihis  mode  of  commeut  it  is  ev- 
ident that  the  rising,  in  these  texts  is  nota  rising 
•ut  of  the  water  of  immersion,  but  out  of  the 
grave  of  a  natural  stale,  to  walk,  not  on  the  banks 
of  the  river,  out  of  which  they  have  ascended^  but 
to  walk  ia  newness  «f  life. 


2-Ga  CHRISTIAN   »apt:sm 

If  it  should  still  be  urged,  ihat  though  ihese  e-2- 
pressions  do  not  positively  prove  that  dipping  13 
the  only  proper  j.'lan,  they  p.- eve  that  it  is  ihe- 
more  expiessive  mode  of  exhibiting  those  spirit- 
ual  truths  and  experience  which  baptisiTi  is  de- 
signed to  represent.  If  that  itself  were  the  case, 
certainly  the  consideration  should  have  weight. 
But  ffrit,  it  is  certain  that  Christ,  in  his  biiptism 
unto  death  uas  sprinkled,  if,  in  all  verbal  and  rit- 
ual institutions,  then,  we  should  have  respect  to 
Christ  and  him  crucified,  to  have  his  death  set  be- 
fore us,  sprinkling  is  the  best  mode.  Second.  Ae- 
cording  to  both  ancient  and  modem  modes  of  in- 
lerracnt,  burial  is  more  naturally  expressed  by 
sprinkling,  than  by  immersion.  We  do  not^ 
pliinge  the  corpse  into  the  earth,  but  xve  lay  it 
down  and  eprinkle  mould  upon  it.  We  have  al.* 
ready  seen,  that  the  scripture  very  o^ten  repie- 
sents  the  spiritu-il  significatioQ  of  baptisnn  by 
sprinkling,  but  never  by  immersion,  'i'he  sum 
therefore  of  uie  matter  seems  to  be  thi^:  :  B<*p-^ 
tism  has  several  significations  in  scri;  tare  use  ; 
the  rite  of  course  may  be  done  in  sev---al  v.'rvs. 
Minis' ers  are  not  particularly  instrurved  ho^y 
they  snould  administer  k.  Examples  fram  strip- 
lure,  so  far  from  fixing  its  meaning  io  dipf  ing, 
rtthcr  render  it  incredible,  ih<it  this  v/as  th^;  an- 
cient mode.  The  moj>t  coiive.iinit^  and  decent 
way,  allowing  con>.mon  sense  to  judge,  is  sprink- 
ling, and  the  most  &ign{ficant  mode,  by  the  de- 
cision of  the  scriptnres  is  sprinkling.  Lev.  xiv. 
7.  Psalm  ii.  Isa.  iii.  15,  t.z.  ^xxvi.  25. 
Keb.  ix.  13,x.  22,  xii.  34.     1  Pet.  1,  2. 


PART  V 


^-AN  ADDRISS  TO  ANABJlPTlSrS. 

I  HOPE,  tosucbof  viHi,as  arc  candid  en- 
jqulrers  for  truth  and  instituted  order,  this  publi- 
cation will  give  no  offence. 

I  am  the  more  encouraged  to  hope  this,  be- 
cause it  is  your  ordinary  argumei.t  and  plea,  that 
this  sacrament  should  be  administered  strictlv» 
punctually,  and  formally,  accordirg  to  the  divine 
will.  YoQ  also  admit  that  the  divine  will  is  to 
be  le:<rncd  from  the  divine  word  AM  'hesc  are 
features  of  professional  character,  which  lean 
unhesitatingly  say,  are  to  me  amiiible  and  attrac- 
tive. 

I  have  thought  of  you  as  the  Apostle  did  of 
his  beloved  countrymen,  that  you  have  a  zaal  of 
(iod,  but  not  according  to  knowledge.  If  the 
matter  of  fact  were  as  you  suppose,  if  you  had  ali 
scripture  authority  upon  your  side,  you  would 
Reserve  credit  fur  your  zeal,  tenacity  »"'  indus- 
try. If  the  fact  be  otherwise,  you  s'^nud  in  a  del- 
kate  situation.  The  decision,  upon  your  side  of 
tills  '".ontruvcrsy,  is  a  very  responsible  one. 
■You  dccije  act  only  that  iafawts  are  not,  caa- 


?19ia  AU    AOBRESS   ^O    ANABAPTIST* 

ROt  be  members  of  the  Church  of  Christ,  but  you 
decide  also  that  the  great  body  of  Christian  pro- 
fessors are  unhaptized,  and  that  the  great  m;ijor- 
ity  of  Christian  ministers  are  unordained.  You 
■ought  really  to  pause,  and  maturely  weigh  argu- 
meots  upon  both  sides,  before  jou  decide  and  act 
upon  such  heavj  matters.  This  certainly  ought 
not  to  be  done,  by,  **  So  I  think  ;  or  so  brother  or 
elder  such  a  one  thinks.  The  Father  of  the 
Spirits  of  all  flesh  must  decide  thia  ;  the  Re- 
deemer of  the  Church  who  purchased  her  Tviih 
his  own  blood,  and  who  will  finally  judge  every 
one  according  to  his  works,  must  settle  this,  and 
every  other  controversy.  But  his  will  is  to  be 
known  from  his  word.  Let  that  supreme  stand- 
ard then  be  candidly  examined  and  fairly  inter- 
preted. You  must  not  ejcamine  the  saered  word 
Avith  the  spirit  of  party  ;  but  in  candour  and  with 
the  spirit  of  God.  Compare  the  passages  gener- 
ally cited  on  this  controversy  with  one  another, 
and  with  the  scope  and  tenor  of  the  part*  whereia 
they  are  found»  and  with  the  word  generally. 
Examine  them  in  the  light  of  divine  grace.  Re- 
member as  you  read,  This  book  is  a  history  of 
redeeming  love  and  divine  grace.  With  regard 
to  plain  matters  of  fact  we  would  have  you  to  con- 
sider, that  the  examples  of  adult  baptism  re- 
corded in  the  scriptures  do  not  authorize  you. 
to  re-baptize.  Those  who  are  mentioned  as  hav- 
ing been  subjects  of  adult  baptism,  you  must  re- 
member, were  not  baptized  in  infancy  or  youth, 
.Now,  if  it  be  found  that  you  are  judging  another 


AN    ADDRESS    TO    ANABAPTISTS  193 

man's  servants  in  a  matter,  which  tliey  perfoiai 
upon  as  3(»un(l  principles,  and  with  as  much  faith- 
fulness as  yoUf  it  will  not  leave  you  in  a  comlort- 
ablc  situation.  Have  you  no  fcar»  that  )ou, 
thereby,  take  the  name  of  God  in  vain  by  repeat- 
ing that  ordinance,  which  ought  on  one  subject 
to  be  but  once  exhibited  ?  We  demand  of  \ou 
before  you  do  this  aay  more  to  produce  authority. 
B^orc  the  sixth,  or  even  befotc  the  sixteenth 
century,  where  is  there  any  instance  of  adult  bap- 
tisnn,  upon  the  principle  that  infant  baptism  was 
invalid  and  improper?  There  were  some  whose 
parents  had  been  negligent.  Some  whose  par- 
ents died,  and  no  satisfactory  sponsor  being  found 
it  was  thought  best  in  some  cases  to  delay  their 
baptism.  Somo  deferred  the  reception  of  this 
ordinance  upon  the  same  principle  that  commun- 
ion is  now  delayed,  viz.  upon  superstitious  fears 
and  licentious  propensities  ;  some  put  ofl'  this 
ordinance  until  they  would  reach  their  thirtieth 
year;  some  till  they  could  be  baptized  in  Jor- 
dan ;  atid  some  till  they  coeld  have  it  administered 
by  a  favoiitc  bishop.  There  were  some,  si-ich  as 
the  Wa'denses  and  Albigenses,  who  had  not  a 
good  opportunity  of  hariHg  this  ordinance  time- 
ously  and  purely  dispensed.  1  hey  plead  that  it 
was  not  essential  to  salvatioa  ;  they  would  rath- 
er have  it  undone  than  done  by  the  corrupa 
Charch  of  Romr.  Uui  where  is  the  instanc*  of 
their  baptizing  any  ©f  those  who  jciued  them 
even  from  that  very  corrupt  Chu'-ch  ?  And  tv<  n 
if  they  had,  this  would  no  more  be  an  evidence 
K 


.194  AN    ADDRIS8    TO    ANABAPTIJS 

that  they  denied  infant  baptism,  than  instances  iof 
re-baptism  among  the  Donatists  and  Novatians 
would  be  a  proof  that  they  denied  what  they  prac- 
tised. .  They  baptized  proselytes  from  other  con- 
nections, because  ihey  denied  their  authority  al- 
together, and  not  because  they  denied  infant 
baptism.  The  Waldenses, however,  we  believe, 
generally  took  the  view  of  this  matter  which  the 
subsequent  Reformers  have,  and  distinguished 
between  the  validity  of  an  ordinance  and  the  pu- 
rity of  its  administr<^tion  ;  sustaining  the  former  in 
anany  cases  where  they  could  not  admit  the  lat- 
ter. Thus  the  Waldenses  testified  against  the 
Pepish  notion,  that  baptism  was  regeneration  pr 
essential  to  salvation.  pThey  testified  against  the 
superstitious  appendages  which  Papists  had  af- 
fixed to  this  simple,  but  very  expressive  ordi- 
nance. But  that  they  did  not  deny  the  validity 
of  infant  baptism,  is  evident  from  two  notorious 
facts. 

First.  "When  the  Reformers  and  they  united, 
they  never  required  the  Reformers  to  be  re-bap- 
tized, nor  the  ministers  of  ihcm  to  be  reordained. 
All  the  objection  they  had  to  the  denomination. 
Reformed,  was,  that  it  seemed  to  imply  that  those 
so  named  had  apostatized  ^hich  they  had  nor. 

Second.  The  Reformers  always  speak  very 
favourably  of  the  Waldensts,  and  always  speak 
very  bitterly  against  the  factious  and  heretical 
Anabaptists*  That  they  called  and  accounted 
them  heretical  and  disorderly  did  ■not  make  therji 
so,  bui  that  they   spoke  of  iheoi,  in  such  termfj 


AN    ADDRESS    TO    ANABAPTISTS  IGJ 

while  they  were  follow  in  j*lhc  steps,  and  approving 
of  the  measures  of  the  Waldcnses,  proves  phiiiily 
that  the  Waldcnses  and  the  Anabaptists  wuc 
llicn  considered  very  different  characters.  1  will 
iilso  admit  too  ihni  a  number  of  the  Anabaptists 
have  by  experience  atquired  more  prudcnre  th  «u 
those  who  first  disgraced  with  their  errors,  and 
disturbed  v,tth  their  factions,'  the  cause  of  Priu- 
t  slants.  Siill,you  must  not  take  it  amibs,  if  Pcs- 
tlobapti&ts,  who  can  give  you  authority  fvjt  li.'ir 
practice  from  the  first  ar.d  second  century  douu, 
r.sk  you,  from  whom  have  j  ou  derived  your  ori- 
gin ?  ■  It  is  clear  that  accc^ding  io  )0ur  sy^tt  •..'i 
such  an  account  is  very  neccisary,  aiu.ii  vci>\-  a> 
than  with  others,  who,  while  they  are  as  tc.'jatioiis 
of  truth  and  order,  ars  mort  liberal  in  ruakinjj  ni- 
lowances,  and  more  learned,  as  I  wouUl  sa)\,iu 
making  judicious  distinctions.  Wh.it  v>'i1l  be- 
come of  you,  if  it  ieally  appear'ihat  you  hivo  m  i- 
iher  John  the  Baptist  nor  the  Aposilcs,  the 
primitive  churches,  the  Waldcnses,  nor  the  lit;- 
iormersas  your  predecessors  and  patrons  ?  You 
deny  our  ordinances,  our  ecclesiastical  authoritv. 
Who  first  dipped  the  baptist  broiher  ?  \V'ho  first 
ordainfed  the  baptist  elder  ?  You  ought  to  ktio\/ 
^|his  very  correctly,  lest  it  bff' found  that  youro.vu 
system  and  mode  of  judging  will  judge  and  con- 
demn yourselves.  Here  you  must  not  misun- 
derstand me  }  I  am  not  judging  you,  but  expos- 
ing you  to  judge  yourselves.  Take  your  present 
practice  as  the  rule  of  your  decision,  if  )  ou 
find  that  it  is  going  to  leave  you  fatherless,  spu- 


196  A-N    ADDRESS    T»     ANABAPTISTS. 

rious  and  self  created,  we  hope  it  will  teach  you*; 
to  judge  of  others  more  charitabl)'.  Stilly' how- 
ever, I  would  not  have  you  thitik  that  I  am  urg- 
ing you  to  the  loose  practice  of  the  Church  of 
England,  which  allows  for  secular  purposes  every 
profane  creature,  and  people  of  every  creed  to 
partake  of  the  holy  communioa.  Na,  if  you 
thiik  us  ''disorderly  brethren,"  treat  us  as  such  ; 
'•  withdraw  from  us,"  till  you  be  csnvinced  of  the 
contrary.  Bat  do  not  excommunicate  us  alto- 
gtiher  frcm  the  visib'e  church,  because  we  have 
hot  been  baptized  nt  the  particular  time,  and  in 
the  preci'je  mods  which  you  tlpink  proper. 

\Ve""i\'-,il  reiii'ily  ?dm;t  that  not  only  the  Popish 
hariot,  but  also  msny  Protestant  societies  have 
turned  uie  Church  too  much  into  a  worldly  sacc- 
tuary,  have  admitted  many  both  old  and  young 
|o  membership,  neither  for  iheir  own  good  nor  for 
the  honour  of  the  Church,  wliich  should  be  a 
holy  society.  But  is  It  fair,  on  that  eccovmt,  to 
infer  that  God  hath  cast  off  his  people  and  their 
seed  ;  Surely  some  of  you  have  a  sense- of  the 
greut  grijce  of  God  in  Christ.  Let  such  consider 
that  '*  Hs  gather*  the  lambs  in  histrmSjand  car- 
<ivs  ihem  IB  his  bosom."  Ought  not  then  his 
uilriisters  to  fcel  their  obligatiun,  if  they  have 
tiisted  that  the  Lord  is  gracious,  to  feed  his 
lambs?  if  they  have  ever  got  a  gracious  and  re- 
slaiming  lock  from  Je«us  r.hereby  they  say  we 
love  him,  because  he  first  luved  us,  ihty  must 
feel  this  obligation  ;  if  they  do,  are  they  to  pre- 
pare for  them  as  of  the  household  of  faith,  or  as 


AN    ADDRESS    TO    ANABAPTISTS  197 

belonging  to  the  world  ?  If  in  the  former  sense, 
why  dp  you  not  act  consistenily,  and  rccijgnize 
their  menrtbership  in  the  family  of  Jesus  !  If  ia 
the  latter,  you  put  the  children  of  believers  in  a 
strange  predicament.  They  visibly  belong  to  the 
world,  and  yet  iheir  parents  belong  to  the  church. 
See  how  you  divide  families,  and  this  too  before 
they  can  divide  themselves.  See  how  contrary 
to  the  principles  of  all  civil  society,  the  grace  of 
God,  and  the  pious  wish  ot  every  godly  parent 
you  act. 

But  you  will  say,  We  coasider  the  children  of 
parents  that  are  pious  as  possessing  great  privi- 
leges, and  the  parents  themselves  as  under  great 
cbligitions  to  bring  up  th^^ir  children  in  the  nur- 
ture and  admonition  of  the  Loid,  Here  again 
by  considering  the  good  of  the  child  you  impede 
a  hard  task  upon  the  paren't.  You  urge  him  to 
have  constantly  to  do  without  those  that  aie  visi- 
bly without.  You  urg«  the  parents  to  work  with- 
out straw,  to  labor  without  symbol  or  promise. 
If,  moreover,  the  religious  education  of  children 
be  a  duty,  why  should  we  not  vow  to  do  that  duty 
as  well  as  others  ?'  "  Vt>w  and  pay  to  the  Lord 
}our  God."  If  we  cannot  succeed  in  bringing 
them  up  for  God,  we  shall  be  clear  of  our  oath 
like  Abraham's  servant.  But  certainly  vie  have 
very  comfortable  promises  and  it  does  seem  to 
me  very  improper,  very  imprudtht,  very  unbe- 
lieving and  very  ungrateful  not  to  apprehend 
them.  *'  Train  up  a  child  in  the  way  he  should 
£o,  and  when  he  is  old  he  will  not  depart  frona  it." 
B  2 


1§8  AM    ADDRESS    TO    ANTABAPTISTS 

You  Still  ask,  What  it  the  use  of  this  ordi- 
nance  ?  I  answer  it  has  six  uses.  First,  It  is  a- 
recognition  of  the  grace  of  God.  Second,  It  is  a; 
gratification  of  the  pious  parent.  Third,  It  is  a 
rendering  to  God  what  is  his  due.  Fourth,  It  is 
a. religious  bond  of  mutual  duties  annong  godly 
families.  Fifths  It  is  a  solemn  pledge  of  the  per- 
manency of  the  Church,  and  a  bond  among  the 
sever?.]  members  thereof.  Sixth,  It  is  calculated 
in  a  peculiar  manner  to  establish  the  mind  of  a 
pious  parent,  either  when  he  is  about  to  leave  his 
offspring  or  when  they  are  called  away  from  him. 
Jn  the  acknowledgemeTit  of  divine  grace  and  mer- 
cy, justice  ought  not  to  be  denied.  i[n  the  bap- 
tism of  infants  the  fall  of  man,  in  AdHm  is  ac- 
knowledged. That  this  affects  infjnts  is  obvious 
in  the  dispensations  of  Providence,  why  should  not. 
jlie  covenant  und  dispensation  of  grace  also  affect 
this  interesiing^-class  cf  juniors  ?  You  see  their 
faces  often  bedtwed  with  sorrow  and  sometimes 
pale  with  death,  why  will  j'ou  not  allow  true  be- 
]iev*r3  to  have  their  children's  faces  sprinkled 
with  the  symbol  of  the  grace  of  life  ?  Why  not 
hIIow  us  to  acknowledge  the  grace  of  God,  who 
*'  forasmuch  as  the  children  were  partakers  of 
flesh  and  bloodj  did  hinoaelf  also  take  part  of  the 
same,  that  through  death  he  might  destroy  death" 
&C.  Our  elder  Brother  knows  what  it  is  to  be  a 
babe  as  well  as  to  be  a  man.  If  babes  had  not 
needed  redemption  by  his. blood,  why  should  he? 
have  been  circumcised  in  youth  ?  The  promises 
arc  all  ratified  in  him  ;  the  testament,  in  which 


AN    ADDRESS     'iCO    ANABA^TWTB  199 

they  are  contained  He  sealed  with  his  blood. 
Are  thare  then  any  pronnises  to  children  ?  If  none, 
where  is  the  great  grace  of  thia  dispensation  ? 
The  promises  were  to  be  to  the  seed.  If  the  pronn  • 
jse  be  to  the  children  still,  why  should  not  the  seal 
also  be  ?  It  is  not  safe  to  separate  that  which" 
God  haih  joined.  It  is  evident  that  God  has  ap- 
pointed baptism  as  the  sign  and  pledge  of  regen- 
eration J  to  whom  he  denies  it  therefore,  he  must 
be  considtred  as  denying  (he  grace  signified. 
Why  is  it  the  will  of  God  that  unbelievers  and 
impenitent  sinners  should  not  be  baptized  ?  It. 
is  because  he  denies  them  ths  grace,  he  will  not 
grant  them  the  sign.  If,  therefore,  God  denies 
the  sign  to  the  infant  seed  of  believers,  it  must* 
be  because  he  denies  thera  the  grace  of  it  ',  and- 
then  all  the  children  of  believing  par«nt3  dying 
in  their  infancy,  must  without  hope  perish. 
Moreover,  I  argue,  if  the  promise  be  not  to  the 
seed  of  believers,  it  cannot  be  to  believers  them- 
selves. What  was  the  promise,^  **I  will  be  your 
God  and  the  God  of  your  seed."  Take  away  the 
latter  part  of  it  and  it  is  not  the  same  promise. 
Again,  Christ  came  to  ratify  the  promise  made 
to  the  fathers,  Rom.  xv.  8,  why  then  will  j^u 
not  allow  us  to  acknowledge  tbis  grace  ^f  the 
Redeemer?  Why  not  help  us  to  do  it  ?  Sure- 
ly you  would  not  have  him  that  is  the  messenger 
of  the  covenant.  Mai.  iii.  1,  to  come  to  disannul 
the  covcnanti  if  this  had  been  the  ca«c,  then 
Christ  had  not  been  a  faithful  messenger,  and 
thoee  who  aay  vhat  iafants  haveno  part  in  the 


200  AN    ADDRESS    TO    ANABAPTISTS 

promise  and  the  seal,  necessarily  deny  that  He 
came  to  confirm  the  promises  made  unto  the  Fa- 
thers. You  will  make  as  little  of  it  to  say,  that 
the  promise  which  is  to  believers  and  their  seed 
is  the  promise  of  the  Spirit.  Let  it  be  so,  that 
is  the  same  promise.  H^w  is  God  our  God  but 
by  granting  us  his  Spirit.  This  is  the  very  bles- 
sing, which  was  promised  and  fulfilled  to  Abra- 
ham in  the  ancient  dispeRsaiion  of  grace,  and 
which  is  now  graciously  transferred  to  us  poor 
Gentiles.  Gal.  iii.  13  •'  Christ  hath  redeemed  us 
from  the  curse  of  the  law,  being  made  a  curse  for 
us:  for  it  is  written,  Cursed  is  every  one  that 
hangeih  on  a  tree.  v.  14.  That  the  blessing  of 
Abraham  might  come  on  the  Gentiles  through 
jftsiis  Chtist,  that  rue  vught  receive  the  promiite 
ftf  the  Spirit  tkrongh  faith?'' 

Hear  what  Dr.  Owen,  who  can  be  charged  by 
none  as  a  superficial  man,  says  upon  this  passage: 
**  Christ  is  the  messenger  of  the  covenant.  Mai. 
iii.  !•  (i.  e.)  the  covenant  of  God  made  with  A- 
braham.  Gen.  xvii.  7.  1.  That  coveaant  was 
with  and  to  Christ  mystical.  Gal.  iii.  16.  And 
he  was  the  messenger  of  no  covenant,  but  that 
which  was  made  with  himself  and  his  members. 
2.  He  was  sent,  or  was  God's  messenger  to  per- 
form and  accomplish  th-e  covenant  and  oath  made 
with  Abraham.  Luke  i,  72,  15.  3.  The  end  of 
his  message  and  of  hi&  coming  was,  tliat  these^  to 
whom  he  was  sent,  might  be  blessed  with  faith- 
ful Abrahanii,  or  that  the  blessing  of  Abrahatn 
promised  in  the  covcD^nt  might  come  on  thcm.'^ 
Gal.  iii.  9. 14. 


Xt(   ADDBGS    TO    A»A  BAPTISTS.  20!' 

To  deny  this  overthrovrs  the  whole  relatiou  be- 
tween the  Old  Testament  and  the  New  ;  the  ve- 
racity of  God  in  his  promises,  and  all  the  proper- 
ties of  the  covenant  of  Grace  mentioned,  2  Sunn, 
xxrti.  5.  It  was  not  the  covenant  of  works,  nei- 
ther originally,  or  essentially,  nor  the  covcuaat 
in  its  Ieg»l  admioiatrHtinn  ;  for  he  confirmed  and 
sealed  that  covenant,  of  which  he  VTas  the  Messen- 
ger ;  but  these  he  abolished.  Let  it  be  named 
what  covenant  he  was  the  messenger  of,  if  not  of 
this.  Occasional  additions  of  temporal  promises 
do  not  in  the  least  alter  the  nature  of  the  cove- 
nant. Herein  he  was  the  minister  of  the  cir- 
cumcision for  the  truth  of  God  to  confirm  the 
promises  made  to  the  Fathers.  Rom.  xv.  7. 
That  is  undeniably  the  covenant  made  with  A- 
braham,  enlarged  and  explained  by  the  following 
premises.  This  covenant  was,  that  G«d  would 
be  a  God  to  Abraham  and  to  his  seed,  which 
God  explains  to  be  his  infant  seed.  Gfl-n.  xvii.  12. 
that  is,  the  infant  seed  of  every  one  of  his  poster- 
ity that  should  lay  hold  on,  and  avouch  that  cov- 
enant as  Abraham  did  and  not  else.  This  ihe 
whole  Church  did  solemnly  for  themselves,  and 
their  posterity  whereon  th«  covenant  was  con- 
firmed and  sealed  to  them  all.  Exod.  xxiv.  7,  8. 
And  every  one  was  bound  to  do  the  same  in  his 
own  person,  which  if  he  did  not,  he  was  to  be  cut 
ofl  from  the  congregation  whereby  he  forfcited^ll 
privileges  to  himself  and  his  seed. 

The  covenadt  therefore  was  not  not  granted  in 
U&  administrations  to  the  carnal  seed   of  Abra- 


902  AN' ADDRESS    TO    ANABAPTISTS 

ham  as  such  ;  but  tc  his  covenant  seed,  those 
who  entered  iiUo  it,  and  professedly  stood  to  its 
term?.  And  the  nromise  made  to  the  Fathers 
were,  that  their  infaat  seed,  their  buds  and  off- 
spring, should  have  an  equal  share  in  the  cove- 
Rant  with  ihcnn.  Isa.  xxii.  24,  xL-ir;  3.  Ixi.  9. 
Ixv.  23.  They  are  the  seed  of  the  blessed,  and 
iheir  cfspriiig  xvkh  ihsm  ;  not  only  ihcmselvei, 
who  are  the  believing  professing  seed  of  those 
who  were  blessed  of  the  Lord  by  a  particL<paiioa 
of  the  covenant,  Gal.  iii.  9.  but  tlieir  offspring  al- 
sd,  their  buds,  their  little  oties  are  in  the  same 
covenant  with  them.  If  this  be  not  so  under  the 
New  TestamcDt — if  believers,  those  who  lay  hold 
on  and  avouch  the  covenant  of  God,  be  not  taken 
into  covenaat  with  their  infant  seed,  their  buds 
and  offspring  ;  thei>-  wa»  not  Christ  a  faithful 
messenger,  nor  did  he  confirm  the  truth  of  the 
promises  made  unto  the  lathers. 

To  deny,  therefore,  that  the  children  of  believ- 
ing, professing  parents,  who  have  avouched  God's 
covenant  as  the  church  of  Israel  did,  Ex.  xxiv. 
7^  8,  have  the  same  right  and  interest  with  their 
parents  in  the  covenant  is  plainly  to  deny  the  fidel- 
ity of  Christ  in  the  discharge  of  his  ofKce.  It 
may  be  i-t  will  be  said  that  although  children  have 
a  right  to  the  covenant  or  do  belong  to  it,  yet 
they  have  no  right  to  tke'initial  seal  of  it.  This 
will  not  suffice  :  For,  1.  If  they  have  aay  interest 
in  it,  it  is  either  in  its  grace  or  in  its  administra- 
tion. If  they  have  the  former,  they  have  the 
la«er  also,  as  shall  be  produced  at  any  time  :    If 


^^ti    ADDRESS^TO   ANABAI'TSITS  203 

they  have  neither,  they  ha%'e  none.  Then  the 
truth  of  ihc  promises  of  God  unto  the  Fathers, 
was  not  cot  firmed  by  ■Christ.  2.  That  to  whom 
the  covenant  or  promise  doth  belong,  to  them  be- 
longs the  administraiion  of  the  initial  <iealof  it|  is 
expressly  declared  by  the  Apostle.  Acts  ii.  38, 
39:  be  they  who  they  will?  3.  The  truth  of  God's 
promise  Ts  not  confirmed,  if  the  sign  and  sf^H  of 
them  be  denied  ;  for  that  whereon  they  believed 
that  God  was  a  God  to  their  seed,  »s  w«ll  as  to 
themselves,  wa«  this,  that  he  granted  the  token 
of  the  covenant  to  their  seed  as  well  as  to  them- 
selves ;  if  this  be  taken  away  by  Christ,  then, 
faith  is  overthrown,  and  the  promise  itself  is  not 
confirmed  ;  but  weakened  as  to  the  virtue  it  hath 
to  beget  faith  and  obedience.  Wherefore,  the 
right  of  the  infant  seed  of  believers  to  baptism, 
as  the  initial  seal  of  the  covenant,  stinds  on  the 
foundation  of  the  faithfulness  of  Christ,  as  the 
Manager  of  the  covenant,  and  Minister  of  God 
for  the  confirmation  of  the  truth  of  the  promise*, 
and  those  who  deny  it,  deny  the  faithfulness^f 
Christ,  though  not  intentionally,  yet  by  unavoida- 
ble consequence."  From  all  this  then  you  may 
ace  one  important  use  of  infant  baptism.  It  is,m 
public  recognition  of  the  never-failing  grace  ef 
God,  Second.  It  is  a  gratification  of  pious  par- 
ents. This  use  of  infant  baptism  will  not  be  con« 
sidered  a  frivolous  argument  for  the  continuation 
of  the  [factice,  if  we  consider  the  analogies  of 
aa».ure,  and  the  special  clemency  and  kindness  of 
ihia  di«ptusaiion  of -grace.     Fareaftl  aiFeetioii, 


Ji04t  AN  -ACDRESS    TO    >- N  AE  APT13TS 

liberalized  by  an  extensive  contemplation  of  God's 
ways,  eacouraged  by  scriptural  precedents  and 
promises,  and  especially  .^vhcn  animated  I;y  di- 
vine grace,,  will  csryy  O  that  the  child  might  live 
btforc  thee  !  Gen.  xvii.  18.  He  who  hears  the 
young  ravens  and  the  young  lions, hears  the  dis- 

,  tress  and  affliction  of  young  mortals,  and  will 
gratify  the  pious  prayers  and  earnest  supplica- 
tions of  parents  in  their  behalf.  Behold  the  dis- 
tressed Hannah  travailing  in  her  soul,  before  she, 
conteived  in  her  body,  praying  and  weeping  and 
vowing.— Read  the  instructive  and  encouraging 
passage,  1  Sam.  1,9 — 18.  Was  the  disconsolate 
Hannah  neglected  ?  No.  Was  ihe  story  record- 
ed only  for  entertainment  ?  No.  With  all  other 
scripture  it  was  designed  for. .^irectioa  in  right-^ 
eousness.  Mark  then,  ye  mothers  in  Israel,  her 
conduct.     She  calls  him  Samuel,  that  is,  asked  of 

I  God,  and  she  presents  him  again  to  the  Lord, 
saying, '*  He  whom  I  have  obtained  by  petition 
shall  be  retarned.'*  Her  dedication  of  him  is 
accepted  ;  the  pious  parent  ia  justified.  This 
particular  favour  she  acknowledges  in  an  inspired 
hymn.  The  same  general  principle  in  relation  to 
God's  kind  and  coadescending  disposition  is  no- 
ticed, in  the  thirty-seventh  psalm  and  fourtli  verse 
*'  Delight  thyself  also  in  the  Lord,  and  he  shall 
give  thee  the^  desires  of  thine  heart." 

Can  parents  help  having  desires,  fond  desires 
for  the  salvation  of  their  children  ?  Can  they 
be  indifferent  about  obtaiaing  every  help  of  their 
faith?     Caa  they,  thenj  say  that  baptism  is  of. 


AN    ADDRESS    TO    ANABAPTISTS  205 

»r.o  use,  when  il  seals  to  their  offspring  the  prom- 
ises of  salvation  ?     Christian  parents   know   that 
God's  word  is  sure,  but   still    iht»  considerate  of 
thenn  will  rejoice  that  he  establishes  their  faiih  by 
two    innnautHble    things.     Party   spirit,   I  admit, 
may  prevail  so  much  in  some,  as  to  deprive  tlieni 
of  natural  affection  j  but  we  are  speaking  of  or- 
dinary cases,  ?nd  c<»n  our  Baptist  friends  suppose 
that  God  will  reckon  their  neglect  of  their  chil- 
dren, self  denial  and   hurtiility  i     No.     He  will 
ascribe  it,  if  not   to  cruelty,  to   forgeifulness  and 
ignorance.     *'  Even   the  sea   monsters  draw  out 
ithe  breast  ;  they  give  suck  to  their  young  ones  : 
ithe  daughter  of  my  people  is  become  cruel,  lite 
(the  ostriches    in    the    wilderness."    Lam.  iv.  3. 
^See  a  farther  description  of  thisi  unnatural  animal 
.ia  Job  xxxix.  14.  "Which  leaveih  her  eggs  in 
the    earth,  and  warmeth   them   in  the  dust ;  16 
.and  forgetteih  that   the  foot  may  crush  them,  or 
that  the  wild  beast  may  bieak  them.     16  She  Is 
hardened    against    her  }0ung   ones,   as   though 
they  were  not  hei's  :  her  labour  is  in  vain  with- 
out fear.     17  Because  God  hath  deprived  her  of 
wisdom  ;  neither  hath  he  imparted  unto  her  un- 
derstanding."    We  would  then  affectionately  ex- 
hort those,  who  have  )  et  some  bowels  of  affection 
for  their  children,  to  take  courage,  and  bring  them 
to  the  king  of  Israel,  who  is  a  merciful  king,  al- 
though he  may  suffer  you  to  be  greatly  exercised 
in  mind  about  their  right  (so  if  you  are  pious  you 
have  been  about  your   own)   yet,  he  delights  to 
rgraiify  your  pious  soUciiudi;  /or  your  offspring, 


206  AN    ADDRESS    TO    ANABAPTITS 

and  will  approve  even  what  some  ill  informd  clis- 
cipJes  may  call  presumptive  audacity.  Read  for 
confirmation  of  this  truth  Math.  xv.  21,  28— 
Mark  vii.  34.  You  will  cert;iinly  be  more  safe 
in  imitating  the  approved  example  of  the  Syro- 
phcnician  than  in  following  the  wild  Arabian  of 
the  desert.  Sec  how  even  the  woman  of  Ca- 
naan entreats  for  her  young  daughter,  even  in 
the  face  of  frowning  disciples,  and  a  remonstrat- 
ing Jesus,  and  she  succeeds  !!!  Shall  there  be 
less  faiih  among  the  matrons  of  Israel,  who 
bring  forth  children  whom  the  God  of  Israel 
claims  as  his  ?  But  this  brings  us  to  the  Third 
Use  of  infant  baptism,  which  we  have  stated)  viz. 
That  it  is  a  rendering  unto  God  what  is  his  due* 

If  faith  be  too  feeble  to  appreciate  the  force  of 
the  first  inducement,  and  calculation  on  divine 
kindness  too  low  to  catch  the  strength  of  the  sec- 
ond, we  would  fondly  hope,  that  a  sense  of  justice 
would  remove  all  scruple  from  the  minds  oi  oyr 
oppenents,  about  the  propriety  of  Christians  dedi- 
cating their  infant  offspring  to  God  in  baptism. 
You  listen  to  constables  and  collectors  when  ihcy 
proclaim  in  your  ears,  ''Render  unto  Caesar  the 
things  that  are  Caesar's,"  and  shall  you  not  attend 
to  theiegates  of  heaven,  when  they  call  upon  you 
to  '*  Render  unto  God  the  things  that  are  God's  ?" 
The  very  first  principle  of  equity  and  justice  is,  to 
give  every  one  his  due.  If,  therefore,  we  can 
shew  that  the  children  of  believers  are  his,  yoit 
will  allow  him  his  due.  That  which  is,  in  i:  pe= 
culiar  sense,  his,  ought  ia  a  peculiar  way  to  be 


AN    ADDRES    TO    ANABAPTISTS.  207 

niarked  as  his.  The  children  of  his  covenant 
people  are  in  a  pecwliar  sense  his  ;  ilurtibre,  the 
children  of  his  covenant  people  should  be  in  a 
peculiar  way  marked  as  his  property.  I  have 
been  the  more  particular  in  framing  this  argu- 
ment, because,  however  solid  its  principle,  it  is 
liable  to  the  attacks  of  insolent  quibble.  We 
shall  not  insult  your  uriderslandings  so  far  as  to 
IcU  you,  that  this  principle  has  the  sanction  of  an- 
tiquity and  obvious  propriety  both  upon  its  side  j 
but  we  would  wish  you  to  ailr-nd  to  two  facts, 
which  render  its  pro[)ricty,  new,  more  obvious 
than  in  ancient  times.  First.  In  the  putii.irchul 
and  Mosaic  dispensations,  God's  people  were  lo- 
cally distinct  from  Oihers,  and  ^o  liid  less  need  of 
being  peculiarly  maiked.  Secondly.  Society,  at 
that  time  was  not  so  formal  in  its  negociations  as 
latterly  it  has  been.  Every  shepherd  and  mer- 
chant can  appreciate  these  observations,  and  ap- 
ply them  to  the  case  in  hand.  These'  thoughts 
being  kept  in  view,  the  conduct  ol  those  uhopcc- 
fess  to  be  under  shepherds,  and  yet  oppose  the 
application  of  these  principles  to  the  lambs  of 
Christ's  flock,  must  appear  to  the  candid  very 
suspiciou".  Forget,  I  entreat  jou,  dear  friends, 
that  you  are  baptists,  and  think,  should  not  those 
who  ktve  Christ  pay  marked  attention  to  hi* 
lambs  ?  ListcH  to  what  David  or  Solomon  says, 
"  Lo,  children  are  an  heritage  of  the  Lord  ;  and 
the  fruit  of  the  womb  is  bis  reward."*  To  eve- 
ry pious  parent,  the  Lord,  whose  heritage  chil- 

•    Psftlm  cxxvii.  3. 


2C8  AN    ADDRESS    TO    AKAB APTISTS". 

dren  are,  says,  •'  Take  this  chi/d,  and  mirse  it  far 
»:f.''t  "  1  hus  saith  the  Holy  One  of  Israel,  and* 
his  m:iker,  Ask  n>e  of  things  to  come  concerning^^ 
tnif  sons,  vnd  concerning  the  works  of  my  hands 
command  ye  mc'  §  Shall  Christian  worshippers 
of  the  true  God  suffer  tdolators  to  be  more  entire" 
jy  devoted  to  their  imaginary  deities,  and  be  more 
honest  in  their  dealings  with  l>ing  vasities,  than 
they  nre  in  thtir  trsnsaction  wiih  the  Blessed  and 
only  Potentate,  King  of  kings  and  Lord  of  lords  ?' 
Ezek.  xvi.  20,  21.  "  Moreover,  thou  hast  taken 
(hv  sons  and  thy  daughters,  whom  thou  hast 
sH-iii  r.nto  me,  aad  ihe*e  hast  thou  sacrificed 
ruito  them  to  be  devoured.  Is  this  of  thy  whore- 
d(ur.5  a  small  m:.tttr  ?  2t  That  thou  hast  slain 
my  childien,  vmd  delivered  tht  m  to  caase  them  to 
pa^3  through  the  fire  for  them.^"  The  children 
of  idolators  aic  reckoned  the  children  of  the  idol. 
Ma',  ii.  11.  "  Judah  h;ah  dealt  treacherously, 
and  an  abomination  is  committed  in  Israel  and  in 
Jeiusalcm;  for  Judah  hath  profaned  the  holiness 
of  the  Lord  which  he  I©ved  and  hath  married  the 
daughter  of  a  strange  god^ 

We  admit  that  adult  believers  are  not  unfre- 
quenily  called  children  of  God.  Math.  v.  9. 
*'  Blessed  are  the  peace  makers  for  they  shall  be 
called  the  children  of  God."  This  is  so  far,  how- 
ever, from  militating  against  the  plea  of  God's  pe- 
culiar propriety  in  the  children  of  believers,  that 
it  seems  to  me  entirely  in  favour  of  it.  If  be 
had  no  people  that  were  literally  children,  we  can- 

t  Ex.ii.  9.    5  Isa.  xlv.  N. 


AN    ADDRESS    TO    ANABAPTISTS  2C9 

.not  see  upon  what  principle  he  would  call  some 
metaphorically  so.  He  seems  to  take,  if  we  may 
so  speak,  a  pleasure  in  calling  his  people  general- 
ly by  that  name,  because  of  such  is  the  kingdom 
of  God.  We  are  not  to  be  understood,  however 
as  advocating  the  right  of  those,  who  have  de- 
scended from  any  distant  predecessor,  or  of  those 
who  are  adult  descendants  of  an  immediate  parent 
who  is  or  was  piou?:  Rom.  ix.  7.  ''  Neither  be- 
cause they  are  the  seed  of  Abraham  are  they  all 
children,  but  in  Isaac  shall  thy  seed  be  called. 
8.  That  is,  they  which  are  the  children  of  the 
flesh,  these  are  not  the  children  of  God  >  but  thy 
children  of  the  promise  are  counted  for  the 
seed."  Here  I  very  readily  admit  thut  the  A- 
posile  has  a  reference  to  a  supernatural  birth  ac- 
cording to  a  sovereign  election,  as  ih«  scope  of 
the  place  will  prove  to  every  enlightened  student  ; 
still  it  is  well  known  that  the  descendants  of  the 
pious  patriarch  had  a  peculiar  mark  of  beii  g 
God's  peculiar  properly,  until  the  seed  of  the; 
flesh  despised  the  seed  of  the  promise  in  adult 
years  ;  and  this  too  without  any  regard  to  eviden- 
ces of  regentraiion,  which  could  not  then  be  ob- 
tained. This  is  the  \  rinciple  we  would  have  yoti, 
in  justice  to  God  and  your  seed,  still  to  observe. 
Reject  not,  we  pray  you  the  counsel  of  God 
against  your  oflTspring,  in  refusing  to  have  them 
baptized.  If,  when  they  grow  up,  they  behave 
rudely  as  did  Ishmael  in  Abraham's  house,  let 
their  baptism  become  no  baptism  j  let  thenn   be 

«}«ctcd.     If,  like  Esau,  they  sell  their  birthright 
s  2 


2510  AN    ADDRtSS    TO    ANABAPTIST* 

j'ou  cannot  help  that,  but  for  justice's  sake  let- 
babes,  while  babes,  have  their  birthright.  Let 
the  children  of  the  promise  be  accounted  for  the 
seed  still.  In  doing  so  you  are  certaialy  making 
uo  great  sacrifice.  We  are  not  calling  upon  you 
to  give  them  to  the  arms  of  a  burning  Baal  or 
a  monstrous  devouring  Moloch,  but  you  arc  giv- 
ing them  to  the  arms  of  a  merciful  Jesus,  ac- 
knowledging the  virtue  and  value  of  his  redeem- 
ing blood  to  purify  souls  and  purchase  captive 
children.  If  you  the  roots  be  holy,  so  are  they 
the  branches,  upon  every  analogy  of  nature  and 
gracious  dispensation.  Ye  have  had  your  holi- 
ness or  consecration  to  God  signified  by  baptism, 
why  should  iiot  your  branches  receive  the  same 
ordinance  ?  Will  you  not  alow  God  by  his 
Spirit  efficiently,  and  by  his  ministers  symbolical- 
ly, to  pour  his  Spirit  upon  your  seed  and  bisbles- 
sicgvvpon  yottr  offsprirgr*  Will  you  not  allow 
the  Redeemer  of  his  Church  to  sanctify  and 
tleanse  all  the  members  thereof,  young  and  old, 
wUb  the  washing  t>(  water  by  the  word  ?t 

Fourth;  It  is  a  spiritual  and  religious  bond  of 
mutual  duties  among  godly  individuals  and  f^mi*. 
lies.  All  the  ordinances  of  religion,  as  well  as 
the  arrangements  of  Providence,  are  evidently 
•  akulated  to  bind  nncn  together  by  social  ties. 
Any  usage,  therefore,  of  the  Church,  which  con- 
forms to  this  general  principle,  is  so  far  demon- 
»traied  to  be  consistent  with  the  great  whole. 
Any  usage,  on  the  contrary,  which  does  not  coft;. 

'  U»,xliT.  3.    t  Eph.y.  2£- 


AM    ADDRESS    TO    ANABAPTUTS  21 1 

ferm  to  this  great  social  principle,  is  so  far  doubt- 
ful. By  baptism  administered  to  infants  we 
obtain  a  solemn  bond  of  parents,  that  they  shall 
perform  parental  duties  conscientiously  to  their 
children.  There  are  few,  we  believe,  so  fanati' 
eal,  as  to  say  that  parents  da  not  owe  some  du- 
ties to  their  children,  or  to  God,  in  relation  to 
their  children.  There  are  few  willing  so  far  to 
acknowledge  themselves  descendants  of  Cain,  a« 
to  say  they  should  exercise  no  brotherly  guardi- 
anship towards  each  other  in  relation  to  these  du- 
ties. For  the  illustration  of  the  practical  advan- 
tage of  infant  baptism,  in  this  view  of  the  subject, 
we  shall  suppose  two  cases.  1st.  Of  two  chris* 
tian  brethren  who  acted  upon  the  plan  of  infant 
baptism  and  parental  vows  in  the  administration, 
of  that  ordinance.  2d.  Of  two  beloHging  to 
your  society,  who  deny  that  infants  are,  or  can  be, 
members  of  the  Church,  and,  of  course,  have  no 
baptismal  vow  in  immediate  relation  to  their  off- 
spring. One  of  each  of  these  parties  has  naughty 
children,  and,  like  Eli,  does  not,  with  sufficient 
energy  and  faithfulness,  restrain  them.  One  of 
each  of  these  parties  is  exemplary,  in  his  ov»n 
conduct,  and  conscientious  and  vigilant  to  inspect 
reprove  and  reform  his  Christian  brother.  Upon 
the  Psedobaptist  system,  the  correct  man  can  say 
to  the  offender.  Dear  brother,  I  am  truly  sorry 
to  find  that  you  so  far  forget  your  covenant  en- 
gagements for  your  children,  that  you  suffer  them 
to  live  in  ignorance,  <»nd  in  all  that  train  of  Vhce, 
^Ril  dissipation  which  haunt  untutored  youtfa> 


21S  AN    ADDRESS   TO    ANABAPTISTS 

Did  not  you,  when  presenting  your  childrsn  be- 
fore the  Lord  in  baptism,  vow,  under  all  the  sol- 
emnities of  sacramental  symbols  there  exhibited, 
that  you  would  instruct  them  in  the  principles, 
and  train  them  up  in  the  practices  of  an  holy  re- 
ligion ? — that  you  would  not  only  set  before 
them  a  pious  example,  but  also  that  you  would 
use  towards  them  a  strict  discipline,  that  they 
might  not  be  aHowed  to  profane  the  holy  name 
whereby  they  were  called,  by  following  the  pro- 
pensities of  the  flesh,  the  fascinations  of  the  world 
and  the  standard  of  the  prince  of  darkness,  who 
rules  over  the  children  of  disobedience  ? 

The  offender  cannot  in  consistency  but  say,  I 
acknowledge  your  reproof  is  proper.  I  have 
been  too  indulgent  and  too  negligent.  I  have 
rerily  been  fauky  in  the  holy  covenant;  I  con- 
fess I  have  not  only  dishonoured  God,  but  also 
have  given  offence  to  my  ecclesiastical  brethrenj 
who  are  united  with  me  in  the  same  covenant, 
A 1!  the  comfort,  I  can  now  have  is,  that  the  God 
of  Israel  is  merciful  and  ready  to  forgive,  that  he 
promises  to  heal  our  backslidingg.  Were  not  the 
covenant  itself  sure  and  steadfas-t,  what  would 
frail,  failing  mortals  do  ?  Dear  brother,  help  roe 
by  your  prayers,  advice,  and  co-operation  to  re- 
form my  family,  that  we  may  yet  walk  together  ■ 
in  the  light,  as  children ^of  the  light,  rejoicing  that 
the  blood  of  Jesus  Christ,  which  was  sprinkled 
sacramentally  upon  us  allia  baptism  cleanseth  us 
from  all  sins.  On  the  opposite  system  what 
skall  the  aggrieved  say  !     What  cannot  the  offgn*-- 


AN    ADDHESff   T«f    ANABAPTISTS  21.1- 

der  reply  ?  Docs  the  former  adduce,  from  gen- 
eral topics  of  morality,  arguments  to  convince 
his  brother  of  the  impropriety  of  hrs  conduct  to- 
wards his  family  ?  By  this  I'erv  fact  vou  may 
see  the  imperfcctima  of  your  sjstetD.  Why  does 
not  jour  sNstem  embody  these  principles  in  the 
social  compact  ?  Even  should  there  be  some  ar- 
ticles in  the  congregational  covenant^  relative  to 
familv  gDvernment.  it  is  clear  that  alt  sources  of 
purification  must  be  verv  liable  to  run  dry,  which 
are  not  connected  with  the  fountain  opened  in  the 
house  of  David  for  sin  and  for  uncleanness. 
The  great  argument  for,  and  the  great  agent  of, 
sanctification  in  young  or  old  must  be,  and  is,  the 
blood  of  Christ.  Why  then  weaken  that  argu- 
ment, why  keep  cut  of  view  the  operation  of  that 
sgent,  in  relation  to  your  infants  ?  What  would 
your  system  answer  should  the  reproved  in  the 
case  before  OS  sav,  "What  have  I  to  do  with 
those  that  are  without,"  alluding  to  his  own  chil- 
dren ?  Would  the  laws  of  civilised  society  ad- 
mit this  answer,  9nd  is  the  system  of  your  church 
less  perfect  ?  Suppose  the  first  founders  of  the 
Anabaptist  society  had  succeeded  in  demolishing 
this  fabric  of  civil  government  altogether,  by 
what  laws  would  you  either  have  corrected  or 
protected  your  children  ?  In  the  same  way  the 
advantage  of  infant  baptism  might  be  demonstra- 
ted from  the  hold  Upon  yofuth  which  it  affords  to 
the  ministers  of  the  gospel.  The  covenant  con- 
nexion established  by  circumcision,  the  Apostles 
employed  as  an  arg^unent  with  the  Jews  in  urg- 


2^4'  AN     AbDilESS   TO  ANABiPTSlti^ 

rng  them  rightly  to  improve  the  opportunities  of 
the  gospel.  Acts  iii.  19.  **Rcpent)e  therefore^' 
and  be  converted,  that  your  sins  may  be  blotted 
out^  when  the  times  of  refreshing  shall  come  frotw 
the  presenre  of  the  Lord;  v.  25.  Ye  arc  the  chil- 
dren ©f  the  prophets,  and  of  the  covenant  which 
God  made  with  our  fathers,  saying  unto  Abra- 
ham, And  in  thy  seed  shall  all  the  kindreds  of 
the  earth  be  blesserio"  Even  in  their  negociations 
with  churches  composed  of  a  considerable  pro- 
portion of  Gentiles,  they  draw  argsiments  from  ' 
the  ancient  covenant  which  embraced  the  infants 
attd  households  of  professors.  Thus,  in  urging 
upon  the  Romans  the  great  duties  of  forbearance, 
mutual  edification  and  united  profession  and  re- 
ciprocal charities,  he  says  "  Wherefore  receive 
ye  one  another  as  Christ  also  received  us,  to  the 
glory  of  God.  Now  I  say  that  Jesus  Christ  was 
a  minister  of  the  circumcision  for  the  truth  of 
God,;  to  confirm  the  promises  made  unto  the  fa- 
thers ;  and  that  the  Gentiles  might  glorify  God 
for  his  mercy  ;  as  it  is  written,  For  this  cause 
I  will  confess  to  thee  among  the  Gentiles  and  sing 
ittntd  thy  name."  Rom.  xv.  When  reproving  the 
Galalians  for  their. legal  views  and  carnal  dispo- 
sition to  be  made  perfect  by  the  flesh,  he  recom- 
mends to  thera  cvargelical  views,  and  spiritual 
-fxercises  by  the  example  of  Abraham.  Gal.  iii, 
.§.  '*  Even  as  Abraham  believed  God  and  it  was 
, accounted  to  liim  for  righteousness=  v.  7.  Know  - 
y,e  not  that  they  which  are  of  faith,  the  same  are 
iht  children  of  Abraham  ?"     Children  must  ex- 


AN    ADDHESS-TO    AMADAPTiSTS  2iiJ 

,pect  to  be  justified  upon  the  same  principles  of 
iheir  parents,  Abraham  was  a  very  opposite  ex« 

.ample  to  those  who  were  proselyted  in  adult 
years,  and  were  made  the  fathers  in  a  new  dispen- 
catioD.  V.  8.  *' And  the  scriptures.ioresecing  that 

,  God  would  justify  the  heathen  through  faiih, 
preached  before  the  gospel  unto  Abraham,  saying, 

;2n  thee  shall  all  nations  be  blessed,  v.  9.  So  then 
they  which  be  of  faith  are  blessed  with  faiihful 
Abraham  ;*'  as  if  he  had  said.  You  are  entirely 
bewitched  and  dreadfully  deceived,  if  yousuppoisc 
that  Abraham  was  justified  by  the  law,  or  sancti- 
fied by  external  and  ritual  ceremony. 

It  seems  from  this  last  quotation  obvious  that 
the  Apostle  found  no  difficulty  in  counteracting 
the  tendency  of  Judaizing  teachers,  in  consisten- 
cy with  maintaining  the  evangelical  principles  and 
spiritual  tendency  of  the  Abrahamic  dispensa- 
tion. Those  whom  he  reproves  and  their  teach- 
ers, saw  nothing  but  legal  principles  and  carnal 
forms  inr  it;  fhcy  considered  it  as  a  fleshly  cove- 
nant, by  conforming  to  the  bodily  exercise  of 
which,  they  might  obtain  salvation.  Thus  you 
see.  so  far  you  and  these  deluded  Gatatians  agree, 
and  had  the  Apostle  been  of  the  same  miad  with 

, them  and  you  on  this   point,  he  must   evidentlf 

,have  taken  t[uite  other  ground  to  refute  them. 
But,  by  the  Spirit  of  truth,  he  is  preserved  from 
that  extreme,  and  shews,  in  the  form  of  his  rea- 
3onin;j,  the  advantage  of  having,  in  all  our  eccle- 
siastical proceedings,  some  view  to  a  permanent, 
general  and  conspicuous  covenant.     Without  thU 


^16  icH    ADDRRSa.T©  -ANABAI'TJSYS 

Christians  will  have  upon  each  other  no  boite!, 
even  from  the  venerable  revelation  of  truth,  legis- 
lation of  divine  sovereignty,  nior  from  the  succes- 
sive dispensations  of  God's  grace. 

Fifth.  It  is  a  solemn  pledge  of  the  permanen- 
cy of  the  Church  ;  and  of  course,  in  gloomy 
times,  is  an  exhibition  .pf  cheering  future  pros- 
pects. 

No^  truth  is  plainer  than  this,  that  *'  one  gene- 
ration passeth  avray,  and  another  cometh." 
Were  the  former  only  true,  and  nor  the  latter,  all 
human  society  must  inevitably  become  extinct. 
A  permanent  society,  therefore,  must  have  men^ 
vyomen,  and. children  for  its  members.  Take 
away  any  one  of  these  and  it  becomes  visibly  im- 
perfect. If  it  coniinwe  it  fnust  for  that  continur 
jmcc  be  dependant.  1%  the-  Church,  ^hen,  an  im- 
pcrfecl;  and  a  dependant  society,  -in  its  visible 
organizaiion  and  obvious  structure  ?  So  say  the 
opponents  of  infant  membership  and  infant  bap- 
tism :  but  so  «a  snot  the  Bibl^.  The  Christian, 
while  he  contemplates,  with  pleasure,  the  corres- 
pondence of  the  charter  and  the  seal  of  the  cove- 
nant with  respect  to  the  persons  interested  ia 
the  promises,  will  also  rejoice  that  the  correspon- 
dence holds  out  a  sure  pledge  of  the  permanency  of 
the  Church.  We  are  not  reasoning  with  you  now 
'that  it  does  so,  or  we  would  be  more  particular  in 
■stating  our  arguments,  but  we  are  shewing  that  it 
'is  not  in  vain  that  this  is  done.  It  gladdci.s  the 
(hearts  of  those  who  love  the  prosperity  of  Zioa 
'^nd  rejoice  in  her  permanent  charter  and  perma*; 


AN    ADDRES     TO    AN  A  B  A  PT 13  TS.  .217 

nent  seals.  When  the  good  oltl  man  feels  liU 
infirmities  multiply,  and  is  anticipating  from 
year  to  year,  his  own  dissokitlon,  it  will  do  his 
heaitgood  to  see  an  infant  presented  before  the 
Lord  in  baptism.  He  will  then  remember  that 
the  Lord  hath  said,  "  My  mercy  will  I  ki^ep  for 
him  for  evermore,  and  my  covenant  shall  siaqd 
fast  with  him.  His  seed  also  will  I  make  to  en- 
dure for  ever."  Psalm  Ixxxix.  28.  Frail  as  ha 
is  and  fleeting  as  he  sees  all  nature  to  be,  he  will 
rejoice  in  the  permanent  establishment  of  the 
church  and  the  continuation  of  her  infant  mem- 
bers. *'  The  children  of  thy  servant  shall  con- 
tinue?, and  their  seed  shall  be  established  before 
ihee."  cil.  28.  Are  the  children  related  to  him  i 
He  will  feel  as  if  this  proiuise  was  i.-nmediately 
fulfilled  to  himself.  "  Yea,  thou  shah  see  thy 
children's  children,  and  peace  upon  Israel." 
cxxviii.  6.  He  will  pray  that  that  may  be  fulfil- 
led to  the  children.  '*  I  will  pour  my  spirit  upon 
thy  seed  and  my  blessing  upon  thy  offspring,  and 
they  shall  spring  up  as  among  the  grass,  and  as 
willows  by  the  water  courses."  Isa.  xjiv.  4.  Ha 
will  pray  that  the  substance  as  well  as  the  sign 
naay  be  present.  Isa.  xliv.  4.  As  for  me,  this  ia 
my  covenant  with  them,  saith  the  Lord,  ]\Iy  spir- 
it that  is  upon  thee,  and  my  word  which  I  have 
put  in  ihy  mouth,  shall  not  depart  out  of  thy 
mouth  nor  out  of  the  mouth  of  thy  seed,  nor  out 
of  the  mouth  of  thy  seed's  seed,  saith  the  Lord 
from  henceforth  and  for  ever."  lix.21.  Behold 
the  scene  a  hitle  produced,  see  those  children  join 
T 


;218  AN    ADDRESS    TO   AMABAPTStTS 

in  the  cheerful  exercises  of  the  sancturary  and 
tell  what,  good  man,  or  angel,  can  but  be  pleased? 
Take  but  one  peep  in  Zechiriah's  glass,  viii.  3. 
"  Thussaiih  the  Lord  I  am  returned  unto  Zion, 
and  will  dwell  in  the  midst  of  Jerusalem,  and  Je- 
rusalem shall  be  called  the  city  of  truth  i  and. the 
mountaia  of  the  Lord  of  hosts.  Thereshallyet 
old  men  and  old  women  dwell  in  the  streets  of 
Jerusalem  and  eveiy  man  wifh  his  staff  in  his 
hand,  for  very  age.  5.  And  the  streets  of  the  city 
shall  be  full  o£  boys  and  girls  playing  in  the  streets 
thereof."  If  the  prophet  gives  us  a  fair  repre- 
sentation, a  true  picture  of  the  'Church  in  her 
Millenial  glory,  you  see  children  shall  be  in  her 
streets.  Who  is  so  misanthropic  as  to  wish  it 
should  be  otherwise  ? 

Sixth;  It  is  calculated  in  a  peculiar  manner, 
to  support  the  mind  of  a  pious  parent,  either 
when  he  is  about  to  leave  his  offspring,  or  whea 
they  are  called  away  from  him; 

The  more  religion  there  is  upon  any  posses- 
,sion  the  more  highly  will  its  enjoyment  be  relish- 
ed, and  the  more  easily  will  its  alienation  be 
borne.  The  parent  naturally  wishes  to  see  his 
children  comfortably  established  m  the  world 
and  in  the  Church  before  he  and  they  separate. 
He  may,  in  this,  be  disappointed.  Is  he  called 
away  before  they  grow  up  ?  In  baptism  he  has 
already  dedicated  them  to  God  in  a  solenon  cov- 
enant, and  in  a  voluntary  and  cordial  manner. 
It  will  be  easy  for  him,  therefore,  nsw  to  comply 
with    the  scriptural  injunction.    Jer,    xlixr  IL 


AtJ^  ADDRESS    TO    ANABAPTISTS.  219 

•^'^ Leave  thy  faiherles*  children,  I  will  preserve 
them,  and  let  thy  widows  trust  in  mc."  Arc 
they  wrested  from  him  in  early  infancy,  with  Jol>, 
he  «nys,  "  the  Lord  giveth  and  ihe  Lord  tt.keih 
away,  and  blessed  be  the  name  of  the  l^ord,"  or 
v.'ilh  David  in  faiih  of  seeing  them  in  the  iaimor- 
lal  country,  he  says,  "  I  will  go  to  him,  he  sh;All 
not  return  to  me."  Is  the  good  man  token  off, 
while  his  children  are  young,  but  not  before  he 
has  got  evidence  that  they  are  going  to  be  fictive 
in  building  up  the  Church,  iht-  itmjjle  of  the  living 
God  ?  Will  he  not,  in  that  case,  take  up  Divid's 
soliloquyi  wheti  Nathan  loU  him  that  his  son 
should  build  the  intended  house,  for  which  he  1  ad 
laid  wp  so  much  treasure  ?  '^Who  am  I,  O  Lorfi 
God?  and  what  is  my  house  that  thou  ha5.L 
brought  me  hitherto  ?  And  this  was  yet  a  small 
thing  in  thy  sight,  O  Lord  God,  but  thou  hast 
spoken  of  thy  servant's  house  for  a  great  while 
to  come."  ii.  Sam.  vii.  18,  19.  On  the  other 
hand,  should  his  children  not  do  as  he  would 
wish  in  their  youth,  he  will  be  comforted  that 
the  covenant  exhibited  in  their  buntism,  secures 
his  own  salvation  and  may  yet  effect  their  rtfer- 
mation  even  in  old  age.  "  Although  my  house 
be  not  so  with  God  ;  yet  he  hatli  made  with  me 
an  everlasting  covenant,  ordered  in  all  things  and 
Mare,  and  this  is  all  my  salvation  and  all  my  de- 
sire, although  he  make  it  not  to  grow.,  i'.  Sam. 
xxiif.  5.  The  parent's  precepts  and  prayers  may 
do  good  to  the  son,  when  the  father  has  long  been 
in  the  dust.     Ecc!.  xi.  1,  *.*  Cast  thy  food  upon 


22Q  AN    ADBRLSS    TO    ANASAPTITS 

the  wafers  ;  for  thou  shalt  find  it  after  many 
days."  Prov.  sxii.  6.  "  Train  up  a  child  in  the 
way  he  should  go  and  when  he  is  ol<l  he  will  not 
depart  from  it  ?"  What  then  ?  Shall  the  cavils  of 
ronirover&y  be  allowed  to  cancel  from  the  tabb- 
tures  of  the  Church,  the  bestowments  of  grace  ^ 
Shall  tttde  opposition  without  any  reason,  deprive 
at  once,  the  pious  parent  of  his  highest  gratifica- 
tion, and  rob  God  of  his  peculiar  right  ?  Shall 
the  sword  of  sophistry  be  'drawn  to  sunder  the 
bonds  of  mutual  duty,  and  divide  the  ligaments 
fif  closest  fellowship  among  the  members  of 
Christ's  body  ?  Shall  any  opponent  of  infants* 
rights  and  covenant  privileges  dare  s.jcrilegiously 
to  pillage  from  the  Church,  the  pledges  of  her 
permanency  and  futuje  glory  ?  In  vain.  "  Th« 
mountains  shall  depart  and  the  hills  be  removed, 
but  my  kindness  shall  not  depart  from  thee,  nei- 
ther shall  the  covenant  of  my  peace  be  removed, 
saiih  the  Lord  that  hath  mercy  on  thee. — All  thy 
children  shall  be  taught  of  the  Lord. — No  weapon 
that  is  formed  against  thee  shall  prosper,  and  ev- 
ery tongue  that  shall  rise  against  ih-'c  in  j'ldg- 
ment  thou  shalt  condemn.  This  is  the  hernuge 
of  the  servants  of  the  Lord,  and  their  ri/^hteous- 
ness  is  of  me,  saith  the  Lord."  Sh;ill  the  piM.irs 
of  hoary  infirmitv  be  broken  down,  and  all  the 
balmy  consolation  ®f  pareutal  solicitude  be  torn 
away  from  our  New  Testament  sanctuary  ?  No  ; 
rather  let  the  weakest  stripling  in  thf  camp  of 
Israel,  stand  forth  against  the  advocates  of  babes 
than  suffer  venerable  age  to  be  thus  insulted.     If 


AN    ADDRESS    TO    ANABAPTUTS  221 

from  the  dazzling  glare  of  Jerusalem  srcretj  )ou 
^vish  to  recede  ;  if  from  the  sublime  heights  of 
Zion  and  divine  docKments  on  her  monuments 
inscribed,  you  wish  to  descend  to  the  duskier  vale 
of  later  storj — Agreed.  On  that  area,  Provi- 
dence concurring,  we  are  prejjared  to  shew  that 
infants  were  baptized  in  the  earliest  ages  of  the 
ChristiaF.  era,  and  that  tlie  ri'ght  of  the  infants  of 
tegular  church  members  to  that  ordinance,  was  not, 
till  about  the  sixtefenih  century^  by  any  religious 
body,  or  even  respectable  individual,  disputed. 
In  the  mean  time,  we  readily  admit  thai,  by  adroit 
address,  }  our  system  can  be  rendered  plausible, 
and  by  unwearied  and  c xam[)lary  assiduity  it  has 
been  very  suctessful.  You  are  not,  however,  to 
suppose  that  certain  victory  awaits  )our  cause  by 
reason  of  the  great  accession  of  modern  times. 
Number  is  tiny  proof  of  any  thing,  lo  the  pres- 
ent age  and  state  of  the  Church,  it  isprcsuoTptive 
evidence  of  something  else  than  tiuih  or  institut- 
ed piety.  "  The  spirit  speflkcth  expressl)  that  in 
the  latter  times  some  should  depart  from  tht: 
faith,  giving  heed  to  seducing  spirits." — "  This 
know  also  that  in  the  last  dajs  perilous  times 
shall  come,"  he. — "But  there  were  false  proplit  ts 
also  among  the  people,  even  as  there  shall  be 
false  teachers  among  you,  who  privily  shall  bring 
in  damnable  heresies,  even  denying  the  Lord  that 
bought  them,  and  bring  upon  themselves  swift 
destruction,  and  monj/ shall  follow  their  pernic- 
ious ways,  by  reason  of  whom  the  way  of  truth 

shall  be  evil  spoken  of."     1  Tim.  iv — ii.  Tinxi  iii. 
T  2 


222  AN    ADDRESS    TO    ANABAfTlSTS 

ii.  Pet.  11.  1,2.  If  you  have  the  truth  upon  your 
side  you  need  neither  boast  of  numbers,  nor  fear 
the  strongest  armies  which  can  be  marshalled  a- 
gainst  your  system.  Truth  will,  ia  proper  time, 
triumph.  If  you  have  not,  you  are  not  to  sup- 
pose, that,  by  high  pretensions,  loud  declamations, 
bold  assertions,  and  fascinating  hymns,  you  will 
prevail.  With  these  remarks  which,  as  they  are 
candidly  offered,  I  hope  will  be  candidly  receiv- 
ed, I  bid  you,  and  all  the  truth  you  mantain^  ao. 
affectionate — Farewell. 


PART  VL 

AN  ADDRESS  TO  PEDOBAPTISTS. 


AFTER  a  lung  excursion,!  have,  at  last, 
arrived  among  you,  whose  practice  I  have  beea 
vindicating. 

It  i-s  ^Broper  that  you  should  not  only  know  your 
authority  for  infant  baptis«i  and  the  legitimacy 
of  its  administration  by  afFusioc  ;  (both  of  which 
have  been  in  modern  times  much  controverted) 
but  also,  that  you  should  know  and  seriously  con- 
sider the  duties  belonging  to,  and  the  comforts 
accrutng  from,  the  right  observation  of  this  or- 
dinance. A  practical  attention  to  the  duties  and 
privileges  of  this  institution,  we  would  earnestly 
urge  upon  you,  both  for  the  corroboration  of  the 
truth,  and  the  experimental  conBrmation  of  the 
goodness  of  your  cause,  and  the  propriety  of  our 
plea. 

To  three  classes  we  would  direct  this  address. 

1st.  To  pareots,  guardians  or  sponsors* 

2dly.  To  children  or  y«uth.  . 

3dly.  To  church  officers. 
So  soon  as  infants  are  known  to  have  life  they 
become  to   the  conscious  parents   characters  io 
whose  behalf,  secret,  freq)ieat  and  fervent  praycw 


224  AN    ADDRESS    TO    PEDOBAPTISTS 

fhould  be  ofTered.  Everj-  religious  parent  will 
be  solicitous  to  have  his  child  as  soon  and  as  visi- 
bly as  possible  under  the  guardianship  of  God 
?\nti  regimen  of  grace.  Kverj'  mean  is  to  bs  us- 
td.  Neither  adults  when  coming  themselves  nor 
infants  brought  by  their  parents  have  any  merit 
to  plead  in  their  own  behalf.  But  if  they  have 
God's  promise  of  gracious  acceptance  that  should 
encourage.  *'  Whosoever  comeih  1  will  in  n© 
wise  cast  out.''  Fathers  ought  to  shew  a  partVcu- 
lar  solicitude  for  the  spiritual  welfare  of  their 
baptized  children.  We  may  sin  as  much  in  res- 
pect of  them  as  in  respect  of  ourselves,  in  being 
more  concerned  flLout  v/hat  they  shall  eat,  and 
what  they  shall  driak,  than  about  their  spiritual 
nourishment  and  growth  in  grace.  What  should 
we  think  of  the  man  who  would  spend  his  son's 
estate  on  trinkets  and  gewg,aws  I  What  trinkets 
s.nd  trifling  playthings  are  to  an  estate,  that,  and 
less,  is  an  estate  to  a  literary,  scientific,  and  rclig-, 
ious  instruction.  What  an  emphasis  should  be 
put  upon  that  commandment,  ''  Bring  them  up  in 
the  nurture  and  admonition  of  the  Lord."  The 
mother  who  fosters  her  infants  should  be  partic- 
ularly attentive  to  them.  She  should  travail  for 
shem  the  second  time,  that  they  may  be  subjects 
of  a  second  birth,  and  as  soon  as  they  are  capable 
of  knowing  any  thing,  and  that  is  sooner  than  ma- 
ny imagine,  she  ought  frequently  to  press  them 
to  the  breaats  of  christian  and  motherly  affec- 
tion, while  she  tells  over  and  over  to  ihem,  the  . 
all  interesting  t»le  of  redeeming  love. 


IN    ADDRESS    TO    PEDOB AI'TISTS.  225 

Let  parents  bewail,  as  they  see  it,,  that  corrup- 
tion which  is  entailed  frofri  father  to  son  through 
nil  the  successive  generations  of  man.  They  will 
have,  by  tfiis  means,  an  opportunity  of  seeing  a 
miniature  representation  of  their  own  unchihl- 
like  disposition  and  undutiful  conduct.  By 
teaching  their  children,  parents  and  they  be- 
come intellectually  and  morally  knit  together. 
W'hat  a  harmon}'  and  analogy  may  be  traced  be- 
tween their  natural  and  moral  dependance  !  By 
this  parents  have  a  call  to  improve  themselves  in 
christian  knowledge.  They  are  call«d  to  mature 
and  digest  for  communication,  the  rudiments  of 
piety  and  wisdom,  which,  in  youth,  they  them-- 
selves  studied.  By  this  they  have  a  fine  oppor- 
tunity of  doing  good,  and  of  enjoying  delight. 
What  raptures  of  joy  may  not  the  parent  allow 
to  swell  his  bosOm,  while,  in  obedience  to  the 
divine  and  gracious  arrangement,  he  brings  up  the 
child  for  God,  and  so  obtains  a  well  groundt;d  as- 
surance that  his  offering  has  been  accepted,  and, 
while  he  cherishes  a  joyous  anticipation  that  after 
a  momentary  separation,  they  shull  see  other 
again  where  there  shall  be  no  mor^  an  infant  of 
days,  decrepid  a^e,  or  lugubrious  mortality  ! 
What  ovei  Rowings  of  joy  will  be  experienced  in 
that  immortal  state,  when  all  the  channels  of  good 
shall  h.ve  converptd,  and  become  not  distaat, 
but  immediate  j.ointers  to  the  great  and  present 
Source/  Then  all  terrestrial  so'icitud'e  shall  be 
soothed  into  celestial  serenity  ; — all  painful,  pa- 
rental cares  shall  be  turned  into  con&rmeil  joy  -^ 


22S.>  AMADT3RE5S    TO    PTDOBAPTISTS  . 

audi' children's  waywardness  into  glorious  aduU 
liberty.  It  is  a  pretty  sight,  even  here,  to  see 
the  Father  confidently  laying  aside-  the  supercil- 
ious constriction  of  countenance,  and  caution  of 
conduct,  which  must  be,  in  some  degree,  main- 
tained in  the  intercourse  with  his  children,  in  ju- 
venile life.  The  children,  at  the  same  time, 
wiihout  forgetting  the  reverence  which  they  early 
learned  to  cherish  toward  their  parents,  yet  ven- 
lurtng  to  assume,  in  conversation,  a  manly  confi- 
dence. How  exquisitely  delightful  to  see  them 
engage  in  counsels  respecting  the  church;  the 
son  perhap?-the  better  informed,  yet  willing  to 
shew  the  greatest  deference  to  his  father's  hoary 
hairs  and  sage  experience  ! !  !  What  heart  caa 
fail  to  feel  pleasing  emotions  when  such  a  scene 
presents  itself  ?  But  O  I  how  faint  is  Ihe  resem- 
blance ?  Some  may  suppose  that  as  there  will 
be  neither  marrying  nor  giving  in  marriage  in 
heaven,  there  will  be  there  no  relative  affec- 
tions. 

To  thrs  I  would  say — 1st,  It  is  not  an  infirmi- 
ty but  a  property  of  our  social  nature  to  love  rel- 
atives, and  I  do  not  know  that  these  properties  of 
our  social  natures  shall  be  effaced  in  our  future 
and  far  more  perfect  state.  2dly.  Grace  does 
Bot  weaken,  but  rather  strengthens  and  improves 
our  natural  affections.  What  evidence  is  there, 
then,  that  grace  consummated  in  glory  will  anni- 
hilate them  ?  It  is  true,  grace  gives  the  love  of 
God  a  supreme  place,  so  that  compared  with  this, 
a-n»an  aiust  hate  his  child,  his  life  j  but  ihis  does 


^N    ADDRESS    TO    PEDOBAPTirPS  '^27 

/not  say  that  the  love  of  children  and  life  is  less 
than  before, but  only  that  one  is  introduced  which  is 
greater.  Charley  is  accumulative  and  perfecting 
of  all  benevolent  affections,  and  v/hile  it  teaches  a. 
lesson  bf  active  benefiGence  to  all,  especially  to 
<hc  household  of  faith,  I  know  no  precept,  or 
principle  6f  this  pernnanent  grace,  that  would  for- 
bid a  peculiar  complacency  with  our  near  rela- 
tives if  they  are  with  as  heirs  of  the  sanae  cove- 
nant of  promise  and  sharers  of  the  same  grace  of 
eternal  life.  Genuine  charity  begins  at  home. 
^*  He  that  provideth  not  for  his  own,  and  especial- 
ly for  those  of  his  own  house,  hath  denied  the 
faith  and  is  worse  than  an  infidel."  This  chari- 
ty wc  have  reason  to  believe  **  never  faileth,^* 
-Sdly.  Christ  does  not  now  lay  aside  his  aflfectioa 
•for  his  brethren  ;  but  says,  "  I  will  see  you  again, 
and  your  joy  no  man  dhall  tak«  away.  All  whom 
he  draws  he  loves  with  an  everlasting  love  j 
•'  whom  he  loves  he  loves  to  the  end."  He  says 
— "  Father,  I  will  that  they  who'll!  thou  hast  given 
me  may  be  with  me."  Why  may  wc  not  suppose 
that  this  same  disposition  has  a  place,  to  a  certain 
degree,  in  the  breasts  of  departed  parents  ?  Of 
course,  when  their  children  shall  be  brought  home 
to  the  mansions  of  their  forerunners,  to  the  bo- 
som of  Abraham,  to  the  social  and  celestial  ban- 
quet of  the  holy  patriarchs,  will  it  not  be  a  scene 
of  delight  ?  How  differently  will  death  be  view- 
ed by  celestial  and  terrestrial  parents  !  Are  not 
these  joys  worth  some  pains  ?  But  should  the 
picture  be  reversed,  What  sights,  what  sighs  on 


^8  AN    ADDRESS    TO    PEDOBAPTISTS 

yonder  side  the  gulph  ?  If  reprobate  rich  glut- 
tons cannot  bear  to  see  their  profligate  compan- 
ions and  brothers,  how  will  faithless  fathers  bear 
the  sight  of  their  ruined  sons  ?  Harsher  than  the 
infcrnai  doors  is  the  reverberating  sound  of  their 
siutual  recriminations.  *'  If  God  will  pour  out 
bis  fury  upon  the  heathen  and  upon  the  families, 
generally,  that  call  not  upon  his  name" — "  If  aU 
jhc  wicked  and  the  nations  that  forget  God  shall 
%t  turned  into  hell" — "  if  it  shall  be  more  tolera- 
ble for  Sodom  and  Gomorrah,  for  Tyre  and  Sidon 
than  for  Chorazin  and  Bethsaida,  what  must  be- 
come of  those  families  and  cities  that  have  been 
taken  visibly  into  covenant  with  God,  and  yet 
have  neglected  their  christian  privileges  and  cov- 
enant duties  ?  We  do  not  justify  those  who  re- 
ject the  counsel  of  God  against  thamseives  as 
their  offspring  by  refusing  to  submit  to  the  bap- 
tismal rite  and  consequest  ecclesiastical  obliga- 
tion J  nor  do  we  pretend  to  say>  whether  you  that 
are  theoretically  right  and  practically  wrong,  or 
they  who  are  wrong  in  both,  will  be  most  con- 
demned before  God  ;  but  we  are  surcvthat  a  bap- 
tist is  aot  so  inconsistent,  if  he  be  careless  of  his 
family,  as  you  are,  Th«  scripture  is  itself  ex- 
plicit .that  he  who  knows  the  raaster^s  will  and 
does  it  not,  shall  be  beaten  with  many  stripes. 
"  Better  not  to  vow,  than  to  vow  and  not  to  pay." 
To  be  sure,  this  latter  will  particularly  apply  to 
things  indifferent,  among  which  the  devotion  of 
our  children  to  our  God  cannot  be  counted.  If 
there  should  be  soaie  among  our  Anabaptist  op- 


AN    ADDRESS    TO    PEDOBAPTISTS  220 

y^xmcnts,  notwtt'hstancling  the  p»ralisinj»  system 
into  which  they  have  been  seduceJ,  who  are  con- 
stientious  in  educating  their  children,  wnd  some 
among  you  who  are  the  contrary,  the  scripture  has 
tkcided  upon  the  case.  The  one  says,  "  I  will 
not,  and  yet  goes  ;  the  other — I  go,  sir,  and  goes 
not."  Were  it  not  for  instances  of  this  k-nd  the 
right  of  infants  to  b^ipiism  would  he  easily  maiu- 
tained.  But  alas  !  there  are  some  who  hold  tWe 
truth  in  unrighttiousness,  and  want  nothing  mote 
for  themselves  or  their  offspring  but  the  nume  of 
Christians,  to  take  away  their  reproach,  and  in- 
stead of  Answering  that  end,  it  brings  a  repro3<jh 
upon  others  and  makes  their  own  double.  1  hey 
are  by  this  means  not -only  breakers  of  the  la.v 
of  God,  but  of  their  own  covenants  and  vows 
also.  To  such  v/e  would  say,  Be  consistent, 
deny  religion  altogether  ;  or  strive,  by  the  grace 
of  God,  to  live  according  to  its  maxims,  both  in 
relation  to  yourselves,  and  your  families.  You 
will  perhaps  object — That  you  have  not  leisure 
to  pay  that  attention  to  the  religious  education  of 
your  children,  which  according  to  christian  rules 
and  baptismal  vows  you  ought.  What  is  this  i 
Yott  have  not  leisure  !  That  intimates  that  you 
h^ve  soBieihing  of  greater  importance  than  your 
duty  that  engrosses  yuur  attention.  Yuu  do  not 
like  that  construction  i  but  of  whac  otb- r,  lura  ic 
as  you  can,  is  it  susceptible  I  And  can  you  really 
•hope  to  succeed  in  worldly  projects  by  breach  «f 
christian  law,  violation  of  coveaant  <'ngac;«metn3, 
murder  of  your  children's   souls,  and   sacrilege 


n230  AW    ADDRESS    T»    PEDOBAPTI&TS 

against  God  ?  Admit  you  can  save  half  an  hour 
per  day  by  neglec  ting  the  morning  and  evening 
•blati©ns,>may  you  not  soon  loose  more  than  that 
in  the  dissipation  of  folly,  debility  of  sickness,  or 
blasting  of  prospects  by  divine  judgments,  on  ac- 
count of  this  unbelieving  and  profane  course  ?  Re- 
ligion is  not  an  expenditure  of  time,  nor  calculated, 
when  rightly  undirstood  and  practised,  to  injure 
our  worldly  circumstance^:  Deut.  11.  S.  *'An4 
these  words  which  I  command  thee  this  day  shall 
be  in  thine  heart,  and  thou  shalt  teach  them  dili- 
gently unto  thy  children,  and  shalt  talk  of  them 
when  thou  sittest  in  thine  house  &  when  thou  walk- 
«st  by  the  way,  ik  when  theu  liest  down,  and  whea 
thou  risest  up."  See  the  good  effects,  even  in  a 
terapo.al  view,  which  a  compliance  with  this  pre- 
cept  has,  both  in  the  connection  of  the  passage 
and  in  the  history  ef  that  people  t»  whom  it  was 
ferst  given.  Either  your  plan  upon  which  the  ob- 
jection is  predicated,  is  wrong  ;  or  the  scripture 
is  wrong,  which  represents  "  godliness  as  profiia- 
Lie  in  all  things,  having  the  pramise  ♦f  the  life 
that  now  is  and  of  that  which  is  to  come." 
1.  Tiin.  iv.  8.  "Godliness  with  contentmcat  is 
great  gain."  chap.  vi.  6.  £ut  the  negligent  will 
farther  perhaps  object — We  have  not  ability  to 
teach  our  family  to  perform  and  observe  the  du- 
ties of  religion  as  we  ought.  You  are  an  kumble 
oibjector  indeed  ;  not  able  to  teach  your  own  chil- 
dren, ashamed  to  acknowledge  the  Saviour  in  acts 
ef  religion  before  your  own  family  !  !  But  caji 
any  man  composedly  and  deliberately  jmike  this 


Ai«'  ABDRESS    T«    PED0BA?TIST»  2iil 

objection  and  remember  that  he  and  his  family 
must  cJie,  and  either  be  happy  eternaUy  in  acts  of 
I'.oliest  worship  in  the  presence  of  God  ;  or  mis- 
erable in  eternal  exclusion  fron*  God's  presence, 
with  them  that  know  not  God  and  obey  not  tit<- 
gospcl  of  Christ  ?  Ar«  you  in  jest,  however,  or 
in  earnest.  If  the  former,  we  woa'd  say  to  you. 
lUe  not  deceived;  God  is  not  mocked.  Ynu 
may  shield  ofl"  the  attacks  of  fellow  mortals  by 
such  pretexts  and  pretences,  but  how  will  yon 
answer  God  when  he  takes  you  to  account  ?  If 
the  latter,  we  would  reply,  In  a  certain  sense,  uo 
man  is  able  for  any  thing,  and  in  another  sense, 
every  man  is  able  for  every  thing.  Wuhouc 
grace  we  can  do  noibing  ;  with  it  we  can  do  a^ 
things,  *' if  ye  belicv«  all  things  are  possible." 
If  you  feel  incompetent  to  the  task  of  relig- 
iously educating  )our  children,  be  diligent, 
believing  and  fervent.  Plead  the  promi'ies  of 
that  very  covenant  which  imposes  upon  you  so 
many  necessary  obligations.  Remember  Truth 
itself  hath  said,  '•  If  any  of  you  latk  wisdom,  let 
him  ask  of  God,  who  giveih  to  all  men  lilxerally, 
and  upbraideih  not  ;  and  it  shall  be  given  him.'** 
James  1,  5.  "  Bat  he  giveth  more  grace  :  where- 
fore he  saith,  God  resisteth  the  proud  and  giveth 
grace  u«to  the  humble,  iv.  6,  Humble  yoaiselves 
in  the  sight  of  the  Lord  and  he  shall  lift  you  up." 
ver.  10.  Do  y©u  yet  object,  that  it  will  answer 
no  purpose  without  grace,  as  is  evident  from  the 
many  instances  of  profligacy  in  religiously  edu- 
cated families.'     How    evangelical   you   arc!! 


232  AN    ARDRE&S    TO    PI!DOB APTISTS 

W«  admit  ihat  Abraiiam'^s  so'tciturle  for  Ishmael 
did  not  hinder  hioi  to  be  a  wild  man  ; — nor 
Isaac's  partiality  for  Esau  reverse  the  counsel  of 
God  to  gW-f  the  beJovtd  Jacob  the  blessing  anrl 
vltimately  th«  hirthrigh*.  ; — VVe  admit  that  God's 
bcvePfeigRiiy  wDl  be  conspicuous,  and  thcnecessi- 
(v  of  his  gracious  ii^fluence  be  manifested  in  all 
thirgs  pertaining  to  salvation — "  Paul  may  plant, 
*jid  A\A  llos  water,  it  is  God  that  must  give  the  in- 
crease/' What  then  ?  Is  Paul  to  cease  sowing, 
at»d  AfoMos  to  desist  from  watering?  UpoQ 
■  u'jr  ;  finciple  and  mode  of  reasoning,  that  would; 
tj  the  inltrence.  It  is  evident  you  divide  and. 
ttcj.ar/itc  ih.it  which  (iod  haih  joined,  and  yoa 
vjriuvily  say.  Unless  yvu  can  effect  Bomething  by 
)  oi.r  own  exertion  without  God's  grace  you  wHl 
do  n  thing.  How  pestilential  and  unholy  your 
l^rinciple  ;  haw  uQscriptural  and  unnatural  your 
maxin>  ?  The  scripture  tells  you,  '*  Without  me 
je  can  do  nothing,"  and  yet  it  inculcates  duty. 
You  do  «ot  act  upon  your  own  maxim  in  natural 
things.  To  set  the  folly  and  irapiety  of  this  o'l- 
jeciion  in  a  clear  light  ;  to  illustrate  and  enforce 
the  duty  of  paicnis  towards  tlieir  children,  I 
avail  m)stlf  of  assistance  fiom  VVardlavv's  JL«c- 
Uires  on  Romans  iv.  9 — 25.  From  this  little,  but 
Able  piece,  I  might  have  extracted  many  pertineat 
r^emsi  ks  i>n  the  gtace  of  the  Abrahamic  covenant, 
r.ad  I  seen  the  book  before  that  part  was  printed. 
In  his  ihird  lecture,  after  having  shewn  with, 
great  pevspicpity  and  force,  1.  That  there  is  no 
fibsiurditj  in  administering  ordinances  of  spiriluftl 


AN    ABBKE8S    TO    PED0BAPTIT8  iSS 

import  to  chiWren.  f..  That  circumcision  and 
baptism  signify  the  same  thing,  only  the  former 
respected  Messiah  to  come,  the  latter  Christ 
come.  3.  That  the  Abrahamic  covenant,  which 
was  confirmed  before  of  God  in  Christ,  is  the  ev- 
erlasting covenant  under  which  we  are,  and,  rf 
course,  embraces  infants.  He  then  infers,  p.  1C9 
— *'  The  charge  t'ntrusted  to  you,  who  bear  the 
character  ef  parents,  is  the  most  solemnly  impor- 
tant and  tenderly  interesting  that  can  be  imagin- 
ed by  the  human  mind.  It  is  the  charge  of  im- 
mortal souls.  Every  child  that  is  born  into  the 
world  enters  upon  an  existence  that  is  never  to 
terminate  ;  upon  a  short  life  on  the  earth,  whi(  h 
must  be  succeeded  by  eternal  blessedness  or  eter- 
nal woe.  Hovr  aflTecting  the  consideration  ! 
And  wiih  regard  to  your  own  children,  to  you  is 
committed  the  sacred  trust  of  imparting  to  theni 
that  knowledge  which  shall  mzlf.e  them  wise  untn 
salratioB.  These  lights,  lighted  for  eternitv,  it 
is  yours  to  feed  with  holy  oil  from  the  sanctuar^r 
of  God,  that  they  raay  shine,  forever  in  his  prc^- 
cnce,  to  his  glory.  The  language;  of  God  to  eve- 
ry Christian  parent,  is  that  of  Pharoah's  daughter 
to  the  mother  •f  Meses — "  Take  this  child  anal 
nurse  it  for  me.?  Forget  not,  ;hen,  the  sacred 
obligation.  Let  it  be  engraven  on  your  heart? 
as  with  a  pen  of  iron,  and  the  point  of  a  diamond, 
Tou  love  your  childrta  ;  they  are  dear  to  you  as 
the  apple  of  your  ey€«— as  y«ur  own  «ouls — you 
would  part  with  any  thing  to  secure  their  welfare., 
^d  are  AOt  their  eternal  interests  iirst  in  youc 
U  2 


254  AK    ADDRE5S    TO    PEDOBAPTISTS 

thoughts  and  first  in  your  desires?  If  you  feel 
as  Christians,  they  are,  they  must  be.  Ltt  them 
then,  be  first  in  your  prayer?,  and  first  in  your 
exertions. — Seek  to  impress  early  on  their  hearts 
a  sense  of  the  unspeakable  importance  of  eternal 
things.  Teach  them  the  knowledge  of  the  Lord, 
when  you  sit  in  the  house,  snd  when  you  walk 
by  the  way  ;  never  with  the  repulsive  authority 
of  a  master,  but  with  all  the  engaging  tenderness^ 
of  parental  love.  Let  no  probability  of  temporal 
advantage  in  luce  you  to  expose  their  souls  to  pe». 
culiar  ha7,ards  from  the  temptations  of  this  en- 
Etiaring  world. — -Let  no  accomplishments  of  bedy 
or  of  m-nd,  however  gratifying  and  endearing^ 
ihey  mi;y  lawTuUy  be,  engross  that  particular  joy, 
which,  in  the  hearts  of  Christian  parents,  will 
tver  be  reserved  for  **  seeing  iheir  children  walk- 
ing in  the  truth."  Remembering  that  God  alone 
can  give  your  desires  their  gratifications,  and 
ijour  labours  their  increasei j>r2iy  without  ceasing,. 
thiit  He  may  *'  pour  ©ut  his  Spirit  upon  your 
seed  and  his  blessing  upon  your  offspring  ;  that 
thty  may  s{»riog  up  as  among  the  grass  and  as 
villows  by  the  water  courses  ;  andi  be  a  part  of 
4hc  planting  of  the  Lord,  that  he  may  be  gloriR- 
ed."  Present  them,  for  a  blessing,  to  that  gra^- 
cious  Savfcur,  who  said,  in  the  days  of.  his  flesk, 
•'  Suffer  litile  children  to  come  unk)  me  and  fori- 
bid  them  not,  for  of  such  is  the  kingdom  of  heav- 
en." As  Christians,  il  is  a  part  of  yo«r  experi- 
ence that  the  promises  of  God  do  not  operate  as 
cncouragenacnis  to  indolence,  but  as  incentives  tOs 


Aw    ADDllSS    TO    P^EDOBAPTMTS  235 

aetivity. — You  are  stimulated  to  "  work  out  your 
own  salvation  with  fear  and  trembling,"  by  con- 
sidering that  "  it  is  God  that  worketh  in  yoa 
both  to  will  and  to  do  of  his  good  pleasure.''  His 
declaration  that  "  his  people  shall  never  perish," 
instead  of  lulling  yoa  in  careless  security,  ai^i- 
mates  you,  by  banishing  despair,  "  to  gird  up  the 
loins  of  your  minds,"  and  to  '■'■  run  with  patience 
the  race  that  is  set  before  you.'" — So,  let  the  pe- 
culiar regard  which  God,  in  the  promise  of  his 
covenant,  has  been  shewn  to  have,  to  the  offspring 
of  his  people,  encourage  you  in  discharging  the 
duty  of  "  bringing  up  your  children  in  the  nurture 
and  admonition  of  the  Lord."  Let  it  inspire 
your  prayers  for  them,  with  the  animating  confi- 
dence of  expectation,  and  enlivtia  your  exertions 
with  the  hopes  of  success. 

The  connection  is  iadissolubly  established  be- 
tween the  fulfilment  of  his  promises  on  God's 
parti  .'tnd  attention  to  duty  in  the  Hse  of  appoint- 
ed means  on  the  part  of  his  people.  To  expect 
the  one  without  the  other,  is  not  to  trust  in  God, 
but  unwarrantable  presumption.  Set  your  hearts 
with  intense  desire,  on  the  salvation  of  your  chil- 
dren ; — Ask  it  of  God,  with  the  fervour  and  per- 
severing importunity  of  faith.  Shew  the  sinceri- 
ty of  your  desires  and  prayers,  by  unwearied  at- 
tention to  the  use  of  necessary  means,  and  I 
doubt  not,  you  will  have  the  blessedness  of  seeing 
amongst  your  offspring  a  seed  arise  to  serve  the 
Lord. 

Let  the  apparent  failure  of  the  blessing,  in  you^ 


236  AN    ABDiESS    T»  PEBtiBAPTSITS 

own  familie»,  or  ia  those  ©f  other  professing 
Christians^,  lead  you  rather  t«  suspecs  yourselves 
than  to  question  the  faithfalness  of  God.  Such 
cases,  indeed,  call  to  much  searchiag  of  heart- 
Has  the  salvatioa  of  your  childre*  eagaged  your 
desires  with  a  fervour  and  constancy  proportion- 
ed to  its  infinite  importance  ? — Have  you  parsued 
this  object  with  suSicient  seriousness  as  the  "one 
thing  needful"  to  your  happiness  as  parents  ? 
While  30U  have  been  teaching  the  truths  of  God, 
have  you  been  careful  to  walk  before  youj  house 
ii?  a  perfect  way,  cxemplifing  is  your  person;ii 
behaviour,  thsir  holy,  heavenly  influence  ?  Have 
you,  in  n»  measure,  been  guilty  of  sacrificing  the 
souls  of  your  children  to  temporal  interest  I  Has 
the  object  I  epeak  of  occupied  that  place  in  yeur 
prayers  and  exertions  to  which  its  inconceivable 
ma{;aitude  gives  it  so  striking  a  claim  ? — Have 
y»ur  prayers  been  thie  prayers  of  faith  ? — yeur 
exertions  believing  exertions  ? — Or  has  there  not 
been,  in  both,  a  lamentable  want  of  faith  is  God  ? 
May  the  "  God  of  all  the  families  of  Israel''  lead- 
all  believing  parents  to  lay  to  heart,  mere  deeply 
than  ever,  the  duty  enjoined  upon  them  !  And 
by  bestowing  aa  absndant  blessing  on  parental 
education,  ^'  instead  of  the  fathers,  take  the  chil- 
tlren,"  that  race  untn  race  may  praise  him  I'* 

Secondly*  To  children  and  ynuth  wh*  have 
been  baptizedo 

Drar  CxiL9R£n — In  vindication  ef  your 
rights  has  this  plea  been  exhibited.  This  boelt 
1ms,  therefore,  up»B  your  attentiem,  a  partic«las' 


AN    ADDRESS    TO    PEDOBAPTlSTS  257 

claim,  and  that  its  publication  may  Jo  you  good, 
its  auihor  feels  a  peculiar  solicitude,  at  the  bar  of 
a  practical  public.  It  may  also  be  remarked,  very 
much  depends  upon  the  conduct  of  the  clients, 
and  the  apparent  impression  which  the  pica  itself 
makes  upon  you  whose  cause  it  advocates.  If 
you  considtfr  the  matter  at  issue  of  small  impor- 
tancpi  who  will  be  likely  to  take  any  great  interest 
in  the  ease.  On  the  other  hand,  if  it  be  found 
that  you  feel  an  early  and  a  growing  solicitude  of 
living  as  free  born  citizens  of  Zion,  and  as  early 
enfeoffed  with  great  rights,  high  dignity,  and  an 
heavenly  inheritance,  few  will  then  be  so  harrfy 
as  to  oppose  your  covenant  claims.  It  is  true, 
He  who  has  allowed  yoa  to  be  acknowledged 
heirs  of  such  an  inheritance,  will  not,  on  account 
cf  seme  childish  foibles,  have  you  disinherited. 
As  appointed,  however,  a  tutor  of  your  minority, 
I  would  apprize  yeu,  that  though  you  be  children, 
you  should  reckon  yourselves  children  of  the 
light  and  of  the  day,  who  should  not  sleep  as  do 
ethers,  but  watch  and  be  sober.  So  soon  as  you 
are  mature  in  knowledge  and  piety,  you  will  be 
cordially  allowed  to  pasfifrom  the  tutorage  of  a  mi- 
nor state — from  the  class  of  catechumens,  to  the 
class  of  adult  members  in  the  Church  of  God. 
In  other  things  of  infinitely  less  importance,  you 
have  an  eager  desire  of  progressing,  and  an  ar- 
dent ambition  to  excel.  You  look  before  you, 
you  long  for  every  approaching  epoch  and  climac- 
teric cf  life  ;  why  are  you  not  more  anxious  to 
grow  in  grace  and  in  ih«  knowledge  of }  our  Lord 


So8  AWT  AWiB»ES9   re    PE©SB  APT15TS  ' 

rnd  Saviour  Jesus  Christ  ?  Your  age  is  pecoV» 
iarly  favorable  for  learning,  and  we  tak«  it  for 
granted,  that  before  you  read  this  address,  you 
have  been  iaitiated  into  the  doctrines  of  aalva- 
tion.  Those  catechetical  compends  by  Mhich 
you  have  been  indoctrinated,  may  be  to  you  of 
great  and  lasting  advantages.  That  th«y  maybe 
so,  however,  you  soust  be  apprized  that  you  have 
not  done  with  your  primers  when  you  can  recite 
ihesa  accurately  by  memory  when  asked,  or  even 
when  you  can  ask  and  answer  them  in  the  soli- 
tude and  solemnity  of  sable  night.  Ifyou  WQuld 
derive  from  them- real  good,  yeu  must  meditate 
much  upon  their  import,  refer  them  for  proof  to 
the  unerring  standard  of  God's  holy  word,  a»d 
strife  by  grace  to  live  according  to  their  pious 
maxims..  This  will  be  a  proper  and  profitable 
exercise  in  various  ways  and  for  several  reasons. 
1st.  It  will  assist  you  in  understanding  both  the 
scriptures  and  lb€  catechisms.  2dly.  It  will 
teach  you  to  look  for  precise  and  definite  ideas 
aad  doctrines  in  the  holy  scriptures.  The  scrip- 
»ures  are  read,  and  catechiums  learned  to  very 
liiilt  purpose,  wtxea  ao  tStention  is  paid  to  sigai- 
fieatlon.  It  is  a  killing  thit^g  to  mind  nothing  but 
the  letter.  You  must,  therefore,  observe  the  di- 
icclion  of  the  Saviour—"  Search  the  scriptures, 
for  in  them  ye  think  ye  have  eternal  life,  and  they 
are  they  which  testify' of  lae."  You  must  study 
to  inoTv  wisdom  and  instruction,  to  pprceiiie  the 
words  of  understanding,  to  receive  the  instruction 
of  wisdom,     3dly.    By  pursuing  this  course,  you 


AN    ABSRESS    T©    P  E1»0B  APTISTS.  -S^S 

t~wiil  be  referring  to  the  proper  source  for  relig- 
-ious  knowledge,  you  will  be  appealing  to  the  su- 
preme standard  of  faith  aoU  ultimate  tribunal  of 
;  doctiiae.  "To  the  law  and  to  the  testimony,  if 
they  apeak  nct*cc©iding  to  this  word,  it  is  be- 
.cause  thtrc  is  no  light  in  them."  Some  may 
probably  object,  that,  seeing  the  scriptures  must 
be  the  last  umpire,  why  not  study  them  first  aod 
..alone  ?  'Phis  objection,  howcTcr  specious,  is  by 
no  means  solid.  ;It  is  conuary  to  the  method 
found  expedient  in  tb«  prosecution  of  all  literary 
and  scieutiiic  attainments.  Every  person  knows 
the  propriety  of  grammatical  institutes  and  scien- 
tific syllabi,  gr  outlines  and  brief  compends  of 
the  various  branches  of  study.  V/ould  not  the 
man  be  thought  either  in  jest  or  a  fool  who  would 
say  all  philosophy  must  be  founded  upoa  obser- 
vation actually  made  upoa  nature,  therefore  all 
books  of  philosophy  are  unnecessary  and  pernic- 
ious i  The  indolent  slugglard  and  idle  truant 
might  approve  of  the  method,  but  we  are  sure 
the  true  spirit  of  philosophy  would  testify  against 
it.  The  diligent  student  will  avail  himself  of  the 
aid  to  be  derived  from  the  experience  and  ob- 
servation of  others,  while  he  will  ;also  be  for- 
ward and  industrious  to  test  other  men's  systems 
by  his  own  actual  experiments,  and  thus»  while  the 
idle  saunterer,  following  the  path  of  the  savage* 
will  make  no  improvement,  the  industrious  stu- 
dent will  obtaia  a  rich  feast  from  every  scene  of 
aa-ture  which  passes  under  his  intelligent  revieir, 
,ai:d,  while  he  compares  the  oatura^ 'orfginal  wick 


240  A»    ADDRESS    TO    PEDOB Al>Ti6TS 

the  artificial  portrait  of  sciemilic  system,  will, 
doubtless,  acknov/lecJgc  the  superlative  grandeur 
and  inimitable  excellency  of  the  former,  will,  at 
the  same  time,  with  modesty,  apd  perfect  congis- 
tcncy,  admit  the  utility  of  the  latter.  The  appli- 
cation of  all  this  to  the  case  in  hand  is  easy. 
The  Jewish  scripturian — the  Papist  traditionist 
— the  skeptical  infidel — the  wrangling  bigot — the 
superstitous  formalist — the  enthusiastic  fanatic, 
all  steer  coursas,  not  more  different  from  one 
another,  than  the  true  Christian;  He  will  not  be 
so  sillv  as  to  suppose  that  much  advantage  is  to 
be  obtained  by  counting  the  words  and  letter  of 
the  inspired  books,  nor  will  he  calculate  much 
upon  the /phylacteries,  talismans  and  atpulets  of 
scriptiu'e;  thus  profaned  by  the  veiled"  Hebrew. 
Neither  will  he  spend  time  in  <;ounting  the  feuds 
which  recal  to  the  mind  of  the  catholic  the  name 
and  fantastic  deeds  of  canonized  heroes,  and  tu- 
telary saintS)  and  imaginary  mediators.  He  will 
not  implicitly  believe  the  ifise  dixhs  of  Popes, 
cardinals,  and  doctors  ;  neither  will  he  for  pride 
or  interest,  subscribe  and  maintain  the  creeds  of 
(Councils,  nor  will  he  think  himself  certainly  cor- 
re<:t,  when  regulated  in  his  conduct  by  the  canons 
of  hierarchial  clergy.  No  ;  while  he  may  tran- 
siently, glance  at  all  this  gilded  trumpery,  he 
will,  with  peculiar  plea&ure,  and  profit  too,  medi- 
tate upon  God's  law^  and  study  the  deep  thoughts 
of  the  Spirit  of  Truth.  He  will,  at  the  same 
time,  avail  himself  of  all  the  helps  which  the  pious 
study  and  faithful  testimoni'  of  aociept  witnesses 


AN    ADDRESS    TO    PEDOBAPTISTS  241 

afford.  He  will  distinguish  between  the  scrip- 
tarest  which  are  God's  testimony  to  nnen,  and 
the  confessions  of  the  faithful,  which  are  the  tes- 
timony of  the  Chttrch  for  the  cause  of  a  redeem- 
ing God,  exhibited  befortthe  eyes  of  a  blind  and 
rebellious  world.  But  I  must  hasten  to  a  fourth 
reason  for,  and  use  of,  proving  your  rudiments  of 
early  instruction  by  the  word  of  God.  It  is  evi- 
dent if  yoiir  word  be  correct  it  will  have  many 
opponents.  If  it  has  not,  it  cannot  be  either 
scriptural  or  true.  This  is  the  time,  in  which 
men  heap  to  themselves  teachers  having  itching 
ears.  Many  shall  follow  their  pernicious  ^vays, 
by  reason  of  which  the  way  of  truth  shall  be  evil 
spoken  of.  It  is  quite  natural  to  suppose  that 
those  teachers,  who  know  not  what  themselves 
say,  nor  whereof  they  affirm,  who  have  no  sys- 
tem, teaeh  no  doctrine,  should  wish  to  have  au- 
ditors of  a  corresponding  character.  Such  teach- 
ers as  make  once  or  twice  crying  to  be  conver- 
sion, and  going  under  the  water  to  be  obedience 
to  the  gospel,  certainly  act  consistently  and  pru- 
dently, when  they  use  all  their  influence  to  expel 
from  the  chrktiaa  world  those  forms  of  sound 
words,  which  are  calculated  to  assist  the  young 
members  of  the  church  to  understand  the  ra- 
clcs  of  God.  Adults  in  yeurs  and  infnn* -  in 
knowledge  are  their  be«t  game,  because  th:y  are 
most  easily  affected  and  most  readily  persuaded 
of  a  system  which  appeais  besi  with  ctndle  light. 
If  then,  against  the  assaults  of  ruth  cavillers  a« 
ivant  no  ether  jrjw^cn  to  oppose  a  dot ttiuc,  thuQ 
W 


242  AH    ADDKE83    TO    PED0BAPTIST3 

that  it  is  contained  in  a  catechism  or  confession 
of  faith,  you  would  be  successful,  you  must  con- 
nect two  precepts  of  Paul  to  his  son  Timothy. 
In  the  first  chapter,  13th  verse,  he  exhorts  him-^ 
"  Hold  fast  the  form  of  sound  words  which  ihou 
hast  heard  of  me,  in  faith  and  love  which  is  in 
Christ  Jesus,"  and  in  the  third  chapter  of  the 
same  second  epistle,  14th  and  15th  verses,  he 
shaws  how  this  against  seduceis  may  be  done — 
•'  But  continue  thou  in  the  things  which  thou 
hast  learned  and  hast  been  assurred  of,  knowing 
ef  whom  thou  hast  learned  them  :  and,  that  from 
a  child  thou  hast  known  the  holy  scriptures, 
which  are  able  to  make  thee  wise  unto  salvation 
through  faith  which  is  in  Christ  Jesus.  Nearly 
related  to  this  duty  of  intelligent  and  constant 
maintenance  of  the  principles  of  truth,  in  which 
you  have  been  taaght,  and  intimately  connected 
with  its  success  will  be- a  practical  regard  to  the 
duties,  which  their  doctrines  and  the  precepts  of 
your  parents  inculcate.  Religion  is  not  a  mere 
theory  ;  the  gospel  of  Christ  must  be  obeyedk 
If  this  fact  and  principle  be  not  observed,  the  con- 
sequences will  be  doleful  as  the  neglect  is  bane- 
ful. We  are  very  apt  to  reckon  our  conduct 
reasonable,  and  always  disposed  to  stand  up  in  its 
defence.  If,  therefore,  it  should  unfortunotely 
happen,  my  dear  young  friends,  that  your  con- 
duct and  your  creed  should  be  found  at  variance, 
it  will  be  at  least  matter  of  fear  and  doiabt  with 
those  who  wish  your  everlasting  welfare,  that  you 
frill  renounce  your  orthodox  faith  rather  thao 


AK    ADDRESS    TO    PBDOBAPTISTS  24S 

I'eform  your  heretical  practice.  Indeed,  if  sov- 
ereign grace  prevent  not,  it  will  require  no  extra- 
ordinary  sagacity  to  divine  in  such  a  case  what 
will  be  the  result.  On  the  other  hand,  if  you 
make  conscience  of  conformity  to  Uie  hcly  pre- 
cepts of  religion  j our  iaith  will  be  strengihenttJ, 
and  your  knowledge  greatly  iucreaseJ.  *'  If  you 
do  the  xviil  of  Godt  ye  shall  know  of  the  doctrwt; 
whether  it  be  of  GodJ''*  What  matter  of  rejoicing 
will  it  be  to  all  your  instructors  if  it  be  found 
that  from  the  heart  you  obey  that  form  of  doc- 
trine which  has  been  d<:livered  to  you."  Ilora. 
vi.  17.  Your  pious  parents  will  aiTcctionatrly 
adopt  the  language  of  David.  "  And  thou,  Solo- 
moQ  my  son,  know  ihou  the  God  of  thy  fathers. 
Thou  shall  avouch  the  Lord  to  be  thy  God  and 
thou  shalt  walk  in  his  statutes  and  keep  his  com- 
mandineiits  and  do  them."  If  God  so  perempto- 
rily command  you  to  obey  your  parents  in  all 
things,  is  it  possible  that  you  can  with  impunity 
be  disobedient  to  these  commandments  which  are 
in  their  nature  so  solemn  and  important  ?  Your 
circumcision  will  be  greatly  profitable  \iyo\xkeep 
the  law,  but  it  had  beea  belter  for  you  that  you 
had  been  born  Hottentots,  Turks  or  Indians  thaa 
that  after  having  known  the  will  of  God,  you  be 
found  to  turJi  away  from  thg  holy  commandments* 
Would  you  be  successful  in  worldly  things,  this  is 
your  most  political  couraci  and  we  fear  not  the 
charge  of  lejgality  in  urging  this  as  a  motion,  be- 
cause we  have  abundance  of  scriptural  precedent. 
"  Seek  ye   first  tke  kingdom  of  God  and  hii 


244  AN    ADDRESS    TO    PEDOBAPTIST* 

righteousness  and  all  these  things  shall  be  added^ 
unto  you.''  Blatt.  vi.  33.  '•  Children  obey  your 
parents  in  the  Lord  for  this  is  right.  Honour  thy 
father  and  thy  mother,  which  is  the  first  command- 
ment with  promise,  that  it  may  be  well  with  thee, 
and  that  thou  mayest  live  long  on  the  earth.*' 
Eph.  vi.  1,  2,  3.  Surely  if  parents  generally  are  to 
be  honoured  and  obeyed  in  all  common  things, 
mw:h  more  should  religious  parents  be  honoured 
and  obeyed  in  religious  things.  "  The  eye  that 
mockKh  at  his  father  and  despiseth  to  observe 
the  law  of  his  mother  the  ravens  of  the  valley 
shall  pluck  it  out  and  the  young-  eagle  shall  eat  it.'* 
it  must  be  admitted  that  you  can,  if  you  will, 
prevail  in  backsliding  and  apostacy  against  all  the 
prayers  and  pains  of  parents  and  pastors  ;  but  is 
it  not  possible  that  you  may,  in  the  end>  be  filled, 
with  your  own  ways  ?  Rather  is  it  possible  that 
you  can  wound  the  breasts,  and  wring  the  hearts 
of  your  religious  friends  with  impunity  ?  Even 
could  yoa,  would  you,  thus  requite  the  Lord  of 
hosts  ?  Ah,  foolish  children,  think  not  to  strive 
with  the  Almighty,  He  wilt  have  a  seed  to  do 
him  service  if  some,  even  of  the  children  of  the 
kingdom-,  should  be  cast  otrt.  He  will  bring 
them  from  the  north  and  the  south,  from  the  east 
and  the  west  to  sit  down  with  Abraham  :  what 
will  you  then  think  ?  Do  you  not  now  devoutly 
pray  that  yoa  may  be  of  the  number  of  those  son* 
whom  he  shall  bring  from  afar,  and  of  those 
daughters  whom  he  shall  bring  from  the  ends  of 
the  earth  ?     Cease  not,  dear  youth,  thus  to  prayj^ 


AN    ADDRESS   TO    PED0BAPTI3TS.  245 

say — Art  thou  not  our  father  ?  Having  been 
early  enrolled  among  the  disciples  of  Jesus  Christ 
see  that  you  Tnake  early  preparation  to  remember 
that  wonderful  price  which  he  paid  as  the  ransom 
of  his  children.  You  will  surely  not  consider  the 
dying  command  of  the  great  Redeemer  a  little 
one  .**Do  this  in  remembrance  of  me."  Is  it 
then  a  fact  that  whosoever  breaketh  the  least  of 
his  commandments,  and  teacheth  meu  so  shall  be 
called  the  lenst  in  the  kingdom  of  heaven,  what 
then  shall  he  be  called  that  breaketh  the  great- 
est ?  Was  it  death  under  the  Jewish  economy 
to  omit  the  celebration  of  the  paschal  feast ,  can  it 
be  a  matter  of  little  moment,  whether  or  not  we 
keep  that  feast  which  is  come  in  its  roam  ?  You 
fear  unworthy  communion  ;  is  there  ho  danger  of 
obstinate  neglect  ?  You  say,  being  unregenerated 
you  will  eat  and  drink  judgment  to  yourselves, 
so  you  might  if  regenerate,  as  is  clear  from  the 
passage  alluded  to.  Rut  have  you  no  fear  to  eat 
a  common  meal  ?  is  there  no  danger  that  your- 
common  table  may  be  made  a  snare  and  a  trap  ? 
May  not  God,  while  you  continue  to  slight  his 
invitations,  and  cast  his  commandments  behind 
youT  back,  curse  all  your  blessing  ?  You  are  ia 
a  predicament,  from  which  nothing  but  divine 
grace  can  extricate  you.  Why  will  you  not  then 
yield  to  gracious  offers,  and  cry  for  gracious  and 
divine  influence  ?  AVhen  in  his  word  he  says, 
seek  my  face,  say  ye,  Thy  face  Lord  will  we 
seek  ;  I  will  take  of  the  cup  of  salvation  aikl  call 
^poaihe  name,y«9^tbe  saving  name  of  the  Lord. 
w  2 


^46  AM   ADDRESS  TO  PEDOBAPTISTS 

You  must  remember  too  that  every  one  thatnam- 
ctb  the  n^me  of  Jesua  must  depart  from  iniquity. 
Would  it  not  be  a  horrid  thing  to  turn  the  grace 
of  God  into  lasciviousness,  and  to  trample  under 
foot  the  blood  of  the  covenant.  See  then,  that 
you  flee  youthful  lusts  that  war  against  the  9«ul. 
Be  fissured  that  if  ye  live  after  the  flesh  ye  shall 
die,  but  if  ye  through  the  Spirit  do  moriify  the 
deeds  of  the  body  ye  shall  live.  You  must  con* 
fiider  yourselves  as  the  property  of  Christ,  as  re- 
deemed not  with  corruptible  things  as  of  silver 
and  gold  from  your  vain  conversation,  and  you 
must  then  live  to  him  and  ofl'er  your  souls  and 
your  bodies  living  sacrifices, holy  and  acceptable, 
nvhich,  as  it  is  a  reasonable  service,  so  we  can  as- 
sure you  it  will  be  found,  by  all  who  seriously  en- 
gage in  it,  a  pleasant  service^  "Wherefore  gird  up 
the  loins  of  your  mind,  be  sober  and  hope  to  the 
end,  for  the  grace  that  is  to  be  brought  unto  you 
at  the  revelation  of  Jesus  Christ .:  as  obedient 
children,  not  fashioning  yourselves  according  to 
the  former  lusts  in  your  ignorance  ;  but  as  he 
who  hath  called  you  is  holy,  so  be  ye  holy  in  all. 
manner  of  conversation."  "  Little  children  keep, 
yourselves  from  idols."— As  new  born  babes  dc* 
sire  the  sincere  milk  of  the  word  that  ye  may 
grow  thereby.  *•  Ye  therefore,  beloved,  seeing 
ye  know  these  things  before,  beware  lest  ye  also, 
being  led  away  with  the  error  of  the  wicked,  fall 
frem  your  own  steadfastness.  But  grow  in  grace 
and  in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ.  To  him  b«  glory  both  no¥(  und 
Wreyer^— Amca*'' 


AN    ADDRRISSTO   ?E»0BAPTI8T8  347 

Thirdly,  and  finally—-**  The  elders  wWch  are 
among  you  I  exhort  who  am  also  an  elder." 

It  must  appear,  even  from  the  imperfect  exhitr- 
Jtion  given  in  the  foregoing  parts  of  this  plea,  that 
the  coBtroversy  between  us  and  our  Anabaptist 
professors  is  one  of  great  and  practical  impor- 
tance. Let  us  then  be  intelligently,  practically, 
and  unitedly  decisive  in  its  maintenance.  If  H-e, 
upon  whose  shoulders  hang  the  keys  of  sole  su- 
premacy, allow  children  lo  be  members  of  his 
church  ai>d  kingdom,  it  cannot,  for  a  moment,  be 
questioned  that  we  should  catch  the  spirit  of  this 
wise,  gracious  and  condescending  arrangement, 
and  should,  of  course,  treat  them  as  such.  It 
must  be  pleasing  to  all  the  lovers  of  order  and 
coFisistency  in  the  Church,  that  the  controversy 
about  the  half  way  covenant  is  now  pretty  much 
settled.  I  believe  there  are  now  but  few  in  this 
country  who  would  risque  so  far  their  reputation 
as  to  say,  that  openly  wicked  and  irreligious  men, 
who  have  evidently  themselves  no  part  in  the 
matter,  who  have  evidently  rejected  the  counsel  of 
God  against  themselves,  should  have  baptism  for 
their  offspring.  It  is  certainly,  notwithstanding 
this,  much  to  be  regretted  that  sufficient  care  is 
not  taken  yet  to  seperate  between  the  precious 
aad  th«  vile.  We  should  remember  that  we  are 
not  the  servants  of  men  in  the  administration  of 
doctrine,  drsciphne  and  sacraments  in  the  houve 
of  God,  (however  gratifying  it  maybe  to  some  to 
have  a  name  for  themselves  and  thxir^s)  if  they 
vatt  Qotbing  m^rej  it  caooot  be  profitable  to  thei% 


24«  AN   ABDR£t8   TO    PEDOBAPTISTS 

but  the  contrary.  What  ?  shall  we  indulge  them 
in  the  dangerous  gratifieation  of  profaning  the 
holy  things  of  God's  sanctuary  !  It  may,  I  ad- 
mit, conduce  to  our  popularity,  ease  and  affluence 
thus  to  trifle  and  please  men,  saying,  Peace,  peace, 
when  there  is  no  peace  ;  but  shall  we  not  be  cal- 
led to  account  for  our  stewardship  ?  What  shall 
we  servants  answer  the  Lord  of  the  house  if  wc 
are  not  fiithful  ?  I  humbly  submit  another  thing 
to  your  consideration,  t^iz.  Whether  our  language 
and  conduct  be  correct  concerning  the  children  of 
those  parents,  of  whom  we  have  good  reason  to 
believe  that  they  hold  the  promise  precious, 
which  is  to  thefn  and  to  their  children.  We  pro- 
fess an  abhorrence  of  the  system,  which  throws 
the  children  of  God's  covenant  people  among  the 
dogs  and  sorcerers,  and  whoremongers,  and  mur- 
derers and  idolators,  and  whosoever  loveth  and 
makeih  a  lie,  who  are  without. — We  profess  to 
oppose  the  system  which  hangs  the  ehildren  of 
God's  people  upon  the  threshold  of  the  church  as 
neither  in  the  house  nor  out  of  the  housiei  How 
is  it  then  that  we  talk  about  such  when  they  are 
grown  up  as  if  they  were  not  members  of  the 
Church,  even  before  there  has  been  any  discipline 
exercised  upon  them  to  cast  thena  out  ?  Why  d© 
we  talk  of  taking  them  into  the  Church  if  the^ 
were  in  it  already  i  We  say  in  our  arguments 
with  those  who  oppose  the  membership  of  infants, 
that  they  are  members  though  yet  but  babes,  and 
of  course,  are  only  fed  with  the  milk  of  plain  dec- 
line acd  eitecheticftl  iM|rtt«u«a  io  tk«ir  juaior- 


AN    ADDRESS    TO    PCDOBAPTISTS  249 

itv,  Why  ihcn  do  wc  even  seem  to  contraclict 
ihis  in  our  moJe  of  speaking  about  them  when 
ihey  become  strong,  as  we  hope,  for  the  stronger 
viands  of  sacramental  food  f  If  they  are  visibly 
engrafted  into  Christ  by  baptism,  we  should  not 
afterwards  speak  of  thetr  joining  the  Church.  If 
they  are  not,  what  is  thtir  baptism  ?  It  really 
does  seem  to  tne  that  either  our  language,  or  our 
conduct  is  iQCorrect.  Do  we  not  give  too  much 
ground  for  the  enemies  of  infunt  membership  to 
blaspheme  the  solemn  rite  of  their  presentation  be- 
fore the  Lord  and  recognition  a^  members  cof  the 
Church  ?  Might  I  submit  another  thing,  dear 
brethren,  to  your  consideration.  I  would  ask, 
What  should  we  do  when  a  person  who  has  nev- 
er been  baptized  makes  application  for  admission 
and  shews  a  predeliction  for  immersion  ?  Should. 
\K  not  tell  such  a  person  that  although  Pedobap- 
tist  Churches  d©  not  hold  the  mode  to  be  very  es- 
sential, that  yet  sprinkling  is  the  common  cus- 
tom, and  that  of  course  if  he  thinks  so  too,  it 
will  not  be  his  duty  by  schismatical  obstinacy  to 
destroy  the  uniformity  of  ecclesiastical  ritual, 
especially  in  a  day  of  so  much  dissension  I  If  he 
says  that  he  considers  this  the  only  scriptural 
mode  then  we  certainly  give  neither  him,  nor  the 
society  of  dippers,  any  justice  if  we  take  the  job 
out  of  their  hands.  They  are  more  expert  in  im- 
posing this  yoke  upon  Christ's  disciples  than  we 
are,  and  should,  of  course,  do  it.  I  admit,  there 
may  be  instances,  in  which  wc  should  have  the 
Ust  of  our  accessions,  by  this  decisive   pracdce 


^59  AN    ADDRESS    TO    P'EDOBAPTIXa 

tliminished  ;  but  this  is  no  proof  ihat  the  caUsef 
c{  Pedobapiism  \vould  be  thereby  weakened.- 
To  act  othejiviss  would  be  horridly  cruel  to  the 
applicant  himself.  The  ir.an  might  then,  it  is  true, 
he  satisfied  that  he  had  the  ordinance  purely  and' 
}:roperiy  administered  to  himself  ;  but  what' 
must  he  think  of  his  father  and  his  brethren  ? 
The  former  he  must  consider  ignorant  or  wicked 
in  the  ordinary  way  of  his  administration  of  this 
ordinance,  and  the  latter  as  well  as  the  former 
unbaptized.  Of  course  when  he  begins  to  reflect 
upon  these  things  he  will,if  he  has  any  conscience, 
or  any  consistence,  join  those  who  are  properly 
his  brethren;  I  need  hardly  now  ask,  what  should 
we  do  if  any  should  shew  a  desire,  after  having 
keen  sprinkled,  of  being  re-baptlzed  by  immer- 
sion, certainly  no  maa  will  think  himself  justified 
in  profaning  the  name  and  ordinance  of  God  by 
UQBecessary  repetition,  because  of  ignorant  scru- 
ples. If  these  can,  by  scriptural  argument  and 
christian  rcaionstrance,  be  removed,  well  ;  if  not 
we  must  say  as  the  AposJe  about  the  distinguiah- 
iag  gafh  of  males  and  fenaalcs.  1  Cor.  xi.  16. 
**  But,  if  any  man  sscm  to  be  contentious,  we 
have  no  su(,h  custom,  n?iiher  the  churches  of 
God."  Frct»  these  remarks  a  question  may  nat- 
uraliy  arise,  Uqv;  is  the  membership  of  baptized 
yoBih  to  influence  our  practice  towards  them  ^ 
The  answer  is  ready  and  wc  think  obvious,  viz. 
We  should  consider  them  peculiarly  under  our 
tuition  and  inspection.  We  should  strive,  by  in- 
struction and  admonition  to  do  good  to  all,  but 


AN    ADDRESS    TO    P£D0BAPTIST$  2.51 

•there  should  he  an  "especially"  preHxed  to  the 
♦*  household  of  faith."  We  who  are  teaching  ci- 
ders should  as  bishops  be  apt  to  teach,  we  shouM 
be  ready  in  season  and  out  of  season  to  reprove, 
rebuke  and  exhort,  with  all  meekness,  long  suffer- 
ing and  doctrine — we  should  preach  the  gospel, 
in  short,  to  every  creature,  but  we  have  a  particu- 
lar charge  from  the  great  Shepherd  and  Bishop 
of  our  souls  to  *•  Ferci  his  Iambs."  When  he  as- 
cended up  on  high  he  received  gifts  for  men,  and 
gave  some  apostles,  some  prophets,  (^which  were 
extraordinary  offices)  and  some  pastors  and 
teachers  for  the  edification  of  his  Church.  It  is 
evident  that  during  their  early  infancy  and  youth 
we  must  exercise  our  official  tiHist  upon  them 
chiefly  through  the  medium  of  their  parents. 
But  I  know  no  reason  why  they,  when  grown  up; 
should  be  considered  excinpt  from  the  immediate 
exercise  of  that  authority  which  we  have  receiv- 
ed not  for  destruction,  but  for  edification.  It  is 
pleasing  to  know  that  several  of  the  most  consci- 
entious clergy  in  the  Reformed  Dutch  Church, 
and  To" the  General  Assembly  of  the  Presbyterian 
Church  have  recently  expressed  their  decided 
approbation  of  this  course  of  consistent  and  faith- 
ful discipline  towards  the  young  and  interesting 
members,  and  hope  of  the  Redeemer's  Church. 
It  would  seem  strapge  indeed  that  discipline 
should  be  altogether  omitted,  in  that  very  period 
of  life,  when  it  is  most  likely  to  have  a  good  ef- 
fect :  and  equally  strange,  that  they  might  indulge 
IB  any  excess  of  youthful  folly  with  impunity,  if 


252  AV    ADDV.ZHS    TO    PEDOBAPTISTS 

they  have  only  the  discretion  to  neglect  the  &c'- 
ennn  duty  of  <:ommunioa  in  the  Lord's  supper  !  ; 
This  must  certainly  be  considered  the  very  cli- 
max of  practical  absurdity,  and  y«t,  which  of  us 
can  plead,  in  regard  to  it,  innocence.  Dear 
brethren,  let  us  pray  for  one  another  that  we  may 
all  become  naore  conscientious  and  consisitnt  ; 
and  let  us  co-oporate  with  one  another,  and 
strive  together,  that  we  may  be  more  suc- 
cessful in  producing  practical  reformation  in 
the  congregation  of  our  charge.  There  is  an- 
other thing  I  wish  the  officers  in  Pedobaptist 
churches  to  study,  viz.  Is  it  proper  that  we 
should  solicit  Anabaptists  to  hold  with  us  pro- 
miscuous fellowship  in  the  Lord's  supper  ?  In 
relation  to  this  question,  it  is  muc^  to  be  regret- 
ted, that  we  cannot  be  unanimous  in  opinion,  and 
uniform  ixi  practice.  There  aie  two  classes  of 
characters  who  will  be  at  no  loss  to  decide  all 
controversies  of  this  kind.  The  bigotted  parti- 
zan,  on  all  such  questions,  decides  at  once. 
"  They  differ  from  us,  we  shall  have  nothing  to 
do  with  them."  The  elFeminate  latitudinariao, 
who  regulates  all  affairs  of  this  kind  by  blind  feel- 
4ng,  will  answer  such  questions  with  equal 
promptness — "  To  refuse  them  fellowship,  or  to 
omit  inviting  them  would  be  uncharitable."  The 
intelligent  Christian  will  be  satisfied  with  neither 
of  these  modes  of  disposing  of  this  question, 
he  will  say,  in  regard  oi  the  first,  What  ?  have 
nothing  to  do  with  a  fellow-creature,  and  perhaps 
as  well  as  myself,  9,  christian  !     With  respect  to 


AN    ADDRESS    TO    PCEOB  APTIlTS.      '  253 

?the,la.tter  be  would  be  at  no  loss  to  coincide,  pro- 
vided he  were  sure  that  charily  rtquires  us  to 
hold  communion  with  Anabaptists.  All  things 
should  be  done  in  charity.  We  should  have 
charily  not  only  towards  all  professors,  l)ut  to- 
wards all  men.  But  this  does  not  say  that  we 
should  blindly  suppose  that  all  men,  unbelievers 
and  wicked  as  well  as  others,  will  be  saved ;  or 
that  in  oar  profcs:sion  we  should  have  no  regard 
to  orthodoxy  any  more  than  to  heresy  ;  or  that 
we  should  make  no  distinction  between  orderly 
and  disorderly  brethren.  1  he  man  who  wishes 
to  be  a  consistent  christian,  will  view  this  subject 
in  relation  to  the  Anabaptists  themselves.  He 
will  at  once  see  that  the  most  orthodox  and  or- 
derly of  that  people,  are  opposed  to  catholic  and 

,  unprincipled  communion.  With  the  Calvinistic 
and  regular  Baptists,  then,  the  matter  is  generally 
known  to  be  settled  by  themselves.  Is  it  a  mat- 
ter, then,  that  merits  much  discussion,  whether 
or  not,  we  should  amalgamate  in  profession  with 
with  those  who,  laying  the  controversy  of  baptism 
aside,  deny  the  divinity  ef  Christ,  and  set  up  the 
i-dol  of  the  human  will  against  the  throne  of  divine 
grace  ?  He  must  fee  libertine  in  principle,  who 
with  such  would  court  communion.  The  true 
christian,  who  has  had  a  humbling  sense  of  his 
great  depravity  and  sin,  knows  that  none  can  be 
his  saviour  but  God  ;  of  course,  with  those  who 
have  a  Saviour  less,  or  other  than  Cod,  he  cannot 
Jiave  communion.  It  wouid  be  cruel  to  ask  those 
«rho  are,  in  other  thiujjs,  pretty  sound  acd  ctdcr- 


254  AN    ADDR&SS    TO  PF.DOB APTSITS 

ly.  Would  we  ourselves  admit  the  unbaptized? 
OP  those  whom  we  deemed  unbaptizcd  ?  \1(  not, 
then  do  we  not  act  eriTelly  and  contrary  to  our 
Saviour's  rule,  if  we  ask  them  to  do  what  wc 
could  not,  in  like  case,  do  ourselves  ?  Suppose 
the  Quaker  only  to  reject  the  one  of  the  seals, 
viz.  baptism;  would  we  in  that  case,  while  he 
continued  to  reject  the  counsel  of  God  requiring 
him  to  be  baptized;  would  we,  I  say,  bolster  up 
his  piesumption,  and  encourage  him  in  his  rebel- 
lion, by  sealing  to  him  in  the  supper,  as  far  as  we 
could,  his  right  to  everlasting  peace  and  blessed- 
ness  ?  Surely  iio,  we  could  not  be  so  cruel.  The 
Baptists  look  on  us,  however,  in  the  same  light 
as  we  would  these  supposed  Quakers.  Is  it  not 
then  cruel  in  us  to  ask  them  for  communion,  until 
we  persuade  them  that  we  are  baptized  ?  But, 
again — Should  we  with  candour  contemplate  the 
matter  as  respects  ourselves,  we  ought  not  to  be 
proud,  neither  should  wc  allow  any  to  despise  ci- 
ther ourselves  or  our  s)^tem.  ^Vhat  ihe^  is  like- 
ly to  be  the  conclusion  that  the  considerate  will 
draw,  Vvhen  all  the  objection  m  hich  is  heard  against 
Anabaptists  is,  that  they  will  not  fellowship  us  i 
Will  it  not  be  that  they  are  conscious  of  being 
right,  and  are  consistent,  while  we  have  no  con- 
science about  the  matter,. only  to  court  popularity 
anid  make  members  to  our  own  society  ?  What- 
ever temporary  and  local  effect  the-  loose  method 
may  produce  in  favour  of  a  political  man  who 
dexterously  manages  momentary  circumstances ^ 
it  will  be  seea  that  this  loos«  method  will,  in  the 


AM    ADDRtSS    TO    PEBOBAPTISTS  259. 

rtid,  weaken  the  cause  of  its  advocates.  It  is, 
therefore,  upon  a  large  scale  impolitic  as  \v«:ll  as 
we  have  before  shewn  it  to  be  rrucU  It  is  also 
mean.  The  Anabaptists  call  us  onbaptizeil  a»i4 
yet  we  will  ask  of  them  sealing  privileges  ;  :.s  if 
either  our  edification  or  comfort  were  dt;p'.'tul;int 
upon  their  favour.  We  shoukl,  I  knovr,  study 
meekness,  but  I  do  not  know  that  we  should  cul- 
tivate nrreanness.  Finally,  it  is  unfaithful.  Are 
we  stewards  and  bound  to  separate  between  the 
precious  and  vile  ?  Is  the  chaff,  then,  of  their 
dreams  and  notions  to  be  mixed  with  the  truth 
of  a  pure  profession  ?  Are  we  watehmen  ?  and 
ought  we  not  to  give  an  alarm,  uhtn  any  danger- 
ous hostile  error  approaches  the  walls  of  cur  Je- 
rusalem ?  Can  we  do  this,  and  at  the  same  time, 
admit  them  to  all  the  solemnities  of  onr  holy 
communion,  And  inmost  sanctuary  ?  Have  we 
no  altar,  to  which  they  have  no  right  who  serve 
the  tabernacle  ?  Are  we  soldiers,  yea  ensigns 
under  Jesus,  our  great  Captain  ?  Are  we  not 
therefore  bound,  when  errors  break  in  as  a  flood 
to  lift  op  a  banner  against  them.  It  is  true,  if  our 
personal  enemy  hungers,  we  should  feed  him  with 
the  bread  of  hospitality  at  our  own  tables,  bat  I 
know  no  authority  we  have  to  feed  the  enemies 
of  truth  and  christian  peace  ai  the  table  of  the 
Lord.  On  the  contrary,  if  we  woald  be  faithful 
yte  must  *'mark  them  who  cause  divisions  con- 
trary to  the  doctrines  which  we  have  received, 
and  avoid  them.*     The  truik  is,  none  on  either 

•  Rom.  xvi.  It, 


255  AN    ADDRESS    TO    PEDOBAPTISTS 

side  th^t  are  fully  persuaded  aftd  conscitniloutv- 
will  be  fond  of  this  promiscuous  «nd  unprinci- 
pled fellowship.  They  kcevv  that,  in  existing 
circumstances,  they  must  count  each  other  disor- 
derly and  so,  even  if  they  do  reckon  each  other 
brothers,  they  must  withdraw  because  of  suppos- 
ed disorderly  walking,  "  Can  two  walk  togeth- 
er except  they  be  agreed. ''f  If  we  would  have 
comnnunion  rogether  which  will  be  edifying  and 
pertTiaiiently  comfortable,  it  must  be  on  the  con- 
sistent bnsis  of  union,  and  that  union  must  be 
1  redieatfd  upon  the  permanent  basis  of  truth. 
*  '  l.nvt  iht'.  tra'.h  and  the  peace."  j"  Whatfel- 
iiAvstjip  hruh  light- with  darkness?"  Cerlaioly.  if  ■ 
the  one  of  the  systems  be  righteousness,  the  oth- 
er in  its  opposition  must  be  unrighteousness,  and 
then  there  cannot  be  fellowship.  If  the  one  be 
light  the  other  must  be  darkness,  and  30  there 
cannot  be  communion.  Do  then,  let  us  be  faith- 
ful and  consistent,  acd  not  put  the  invention  of 
our  opponents  so  far  to  the  rack  as  to  oblige  them 
to  assert,  that  the  Apostles  had  not  Christian 
baptism,  in  order  to  justify  themselves  in  inviting 
or  in  admitting  us.  If've  have  the  truth,  we 
need  not  hvwe  recourse  to  any  indirect  and  un- 
faithful means  to  obtain  professors  of  it.  The 
God  of  truth  will  influence,  by  his>  Spirit,  to  this 
whom  he  pleases.  Let  us,  under  the  influence 
of  that  assurance,  u«e  with  diligence  all  the  means 
v,'hich  he  puts  in  our  power,  and  which  the  genius 
of  his  kingdom  admits.     Let  us   strive  to  have 

t  Amos  iii.  3.    ♦  Zech.  viii.  19.    f  2  Cot.  vi.  14. 


IM    ADDRESS   TO    T1D0BAPT1T8  257 

our  people  well  instructed,  especially  in  all  pres- 
ent truth.  Let  us  concur  with  each  other,  as  far 
as  we  are  agreed,  in  giving  to  truth  its  proper  ef- 
fect upon  the  conscience  and  conduct  of  mew: 
Let  us  be  particularly  diligent  in  feeding  the 
lambs  of  the  Redeemer's  flock.  I  am  persuaded 
that  an  latelligent  pastor  will  have  no  greater  joy 
in  any  part  of  his  charge,  than  in  concurring  with 
his  clement  Master  in  the  gracious  workofgath- 
ethering  tkeno  in  his  arms  and  carrying  them  in 
his  bosom, ^  I  think  I  may  safeK-  say  for  all  my 
Psedobaptist  brethren  in  the  ministry,  that,  whca 
they  drink  largely  of  their  Master's  spirit,  there 
is  no  part  of  their  labour^  in  which  they  have  more 
countenance  and  more  comfort,  than  in  witnessing 
aikd  ministering  in  the  dedication  of  babes  to  Je- 
sus, whom  they  still  hear  from  above  the  mercy 
seat,  saying,  "  Suffer  little  children,  and  forbid 
them  not,  to  come  unto  me,  for  of  such  is  tha 
kingdom  of  heaven."  May  I  not  also  appeal  to 
you,  if  towards  these  dear  children  of  the  king- 
dom it  be  not  most  congenial  to  a  pastor's  heart, 
to  cherish,  under  the  influence  of  grac«,  the 
strongest  affection  and  tenderest  solicitude  ?  Let 
us  concur  with  their  parents  in  presenting  thetn 
with  faith  and  fervent  love  to  the  Saviour  of  his 
children,  and  although  we  may  be  sometimes  cal- 
led in  this  work  to  sow  in  tears  of  solieitude  we 
shall  have  a  reaping  time  of  joy.  Although  in 
the  dispensation  of  the  concerns  of  the  world  and 
the  Church,  there  may  be,  in  the  present  state  of 
things,  much  suffering  connected  with  the  reU- 
X  2 


QSt  AN   ADDAE^S   TO  PtDOBAPTl'sril 

tions  which  cause  most  exquisite  joy,  yet  in  the 
end,  if  we  are  faithful,  wc  shall  have  happiness 
without  nriixture,  measure  or  end.  What  must 
be  the  emotions,  the  extacy,  the  beatitude  of 
faithful  pastors,  when  called  to  shew  with  the 
chief  Shepherd  in  that  moment  of  Mediatorial 
cxuhaiion,  when  he  will  say,  **  Here  am  I,  and 
the  children  whom  thou  hast  given  me  ?"  Com- 
pared with  the  felicity  of  that  hour,  what  are  the 
joys  of  momentary  marriage?  what  the  triumphs 
of  temporary  victory  ?  what  the  splendours  of 
fading  crowns  ?  what  the  glory  of  a  dissolving 
world  ? !  ! 


PART  IV. 

AN  ADDRESS  to  th'e  UNDETERMINED. 


THKSE  mav  be  a>*rar,^ed  into  three  classes. 

1st.  Such  as  have  descended  from  Anabaptist 
parents, and  of  coarse,  as  far  as  education  extends 
Its  influence,  are  prepossessed  In  favoar  of  that 
kystem,  though  yet  undetermined. 

2d.  Such  as  have  been  brought  up  to  no  relig- 
ion at  all,  and  perhaps  are  skeptical  about  all. 

8d.  Such  as  have  beea  baptized  in  infancy,  and 
yet  are,  by  Anabaptist  arguments,  induced  to 
Wraver. 

With  you  of  the  first  class,  I  feel  myself  bound 
to  treat  upon  the  subject  with  the  greatest  sympa- 
thy and  tenderness,  because,  however  incorrect 
the  system  of  our  fathers  may  be,  it  deserres,  on 
their  account^  some  considerable  support.  Chil- 
dren are  naturally  disposed  te  credit  what  thcifc 
parents  say  and  believe*  All  their  early  view*  of 
religious  things  are  derived  through  the  channel 
^f  their  instructions,  and  it  really  seems  to  me 
that  in  the  precept,  "  Children  obey  your  parents" 
5s  implied,  that  we  should  be  of  their  religion  un- 
less upon  very  mature  reflection  and  conscientious 


260  AN  ADDRESS  TO  THE  WNDETERMISED 

inveftigation  of  the  scriptures,  we  discover  a  bet- 
ter. To  an  age  of  so  mucii  revolutionary  enter- 
prize  as  th*  present,  and  to  the  descendants  of  a 
people  of  so  much  naissionary  exertion  and  pros- 
elyting zeal  as  your  ancestors  have  always  eher- 
ishjtd  we  n€cd  hardly  stale  that  the  religian 
even  of- our  fathers  should  be  exun^ined  by  the 
suprenn*  sti  nr'ard  ;  and  if  in  this  balance  it  he 
found  warning,  should  be  abandoned.  If  this 
principle  be  denied,  how  are  we  to  justify  the 
spirit  and  practice  of  the  Rjeformers  of  the  ever 
nitniorable  16ih  century,  who  shook,  in  the  con- 
tirsent  of  Europe,  the  old  establishments  of  pap:«i 
dowin.uion,  superstition  and  idolatry  ?  In  what 
darkness  had  we  been  grsping,  in  what  distres"? 
involvedj^had  they  revered  the  religion  of  their 
fathers  above  the  religion  of  God's  word  ?  Nay^ 
how  could  we  justify  the  practice  of  Christ's  own 
Apostles,  who.  reasoned  and  testified  against  the 
sayings  and  traditions  of  old  times,  who  display^ 
ed  the  banner  ©f- trmh  and  sounded  loud  and 
long  the  trump  of  war  against  all  the  systems  of 
religion  which  were  then  fornaidable  by.  the  mul^ 
titude  of  their  advocates,  and  venerable  by  the 
sages  of  antiquity  who  had  been  active  in  their 
establishnrient.  Of  all  youth,  it  may  also  be  re^- 
marked,  you  have  the  strongest  inducements  to  be 
candid  and  disinlerestedia  your  investigations  of 
this  description.  The  system  of  your  fathers 
has  taught  them  to  cast  you,  in. religious  m.attersy 
3it  the  door  of  public  pity.  Thoug;h  the  children 
Qf  those  whom  they  coasidcr  almost  exclusivdjr 


AN  ADBRrS*  TO  THE  UNDf  TEKMiNC  D  261 

c1iristj;\n,they  ha^'e  excluded  you  from  live  church 
and  prononnccd  vou  no  nnore  worihv  cf  a  pV^co 
in  the  house  of  God,  than  the  cftttie'tcH'lhe  hovtl 
or  the  hogs  of  the  stv.  Still  we  would  not  \\uvtt 
you  forgetful  of  the  kindness  of  5  our  parents  in 
the  exercise  of  cure  over,  and  kindpess  to,  your 
hodies.  Give  the  system  the  y  dtifend  a  candid 
:iiid  careful  examination,  ar.d  if  yoa  frnd  that 
they  were  authorized  by  the  head  of  ihe  Church 
to  exclude  you  from  his  kingdom;  let  them  have 
credit  and  do  Iike<\*ise.  But  if,  on  the  contrary^ 
you  find  that  Christ  allows  parents  to  bring  their 
children  to  him  for  a  blessing  and  a  public  recog- 
nition as  iTiembers  of  the  kingdotti  of  heaven,  vre 
would,  for  the  sake  of  your  offspring  and  for  the 
lionourof  the  Redeemer's  clemency  and  conde- 
scension and  mercy,  entreat  you  to  lay  a%ide  the 
iignorant  zeal  which  has  deprived  30U  of  the  hoa- 
tte  and  advantage  of  euHy  adoption  into  the  num- 
ber and  privileges  of  the  family,  of  God.  Pre- 
serve the  same  course  in  ihis  case  as  you  would, 
without  any  advice,  in  a  political  concern  of  a 
sinriilar  kind.  S«ppose  ydUr  partntft  h;Kl  been  in 
the  lot  of  the  pa;aiotic  heVocs  vt'ho,  utiilt-r  the  pro- 
t-ectjon  and  aus^jices  of  the  Alicighty,  achieved 
the  liberty  of  this  much  favoured  land,  and  by 
their  gallant  exploits  with  their  compatriots  in 
arms,  obtained  the  franchise  of  citizens  in  this 
coromonwealth  ;  )ct  net  rnder«tandit)g  the  gener- 
ous principles  of  the  constitution  in  this  respect^ 
through  mistake,  had  excluded  you  from  the  in- 
heritance of  soldier''2  lands  and  freemen's  rights^ 


252^.-         AN(  ADDRESS  TO  THE  T^NSETERMINEIT-' 

saying  you  had  no  more  right  to  these  posse-s- - 
sions  and  this  freedom,  than  the  children  of  red  ■ 
Indians  or  sable  Hottemots,  What  in  this  case 
would  you  do?  VVoxiid  you  not  say,  certainly 
our  parents  designed  us  no  harm,  but  they  rta- 
soned  incovrccth.  The  question  relative  to  us 
was  not,  vvheih"fer  we  had  any  person.i!  merit,  or 
desert  of^  g'.dlant  deed,  according  to  their  own  ^ 
tenure  of  these  privileges,  but  whether  the  coasti- 
tuttonal  charterj'.illows  us,  as  their  children,  calcu- 
lating charitably  that  wq  would  be  worthy  of  3uc{r 
ancestors,  to  inherit  their  possessions  and  liber- 
ties, uBtil  we  forfeit  them  by  actual  misdemeanor. 
Having  discovered  this  mistake,  would  jou  not 
give  in  the  names  of  youf  children,  have  them  - 
enrolled  as  citizens,  and  so  endowed  with  all  the 
privileges  competent  to  their  age  ?  Would  you  ■ 
not  teach  them  to  say  to  those  who  would  quts- 
tion  their  rights,  as  Paul  said,  "  Yes,  but  I  was 
free-born"  ?  Should  you  act  otherwise,  you 
would  Tiot  only  injure  your  children,  but  also 
prolong  the  evi!  accruing  from  the  ignorance  of 
your  parents.  By  their  mistake  their  children  ■ 
were  denied  of  a  privilege,  but  by  your  continu- 
ance in  their  system  you  would  make  them  to 
bi^nie  for  the  disfranchisement  of  their  grand- 
children. Should  you  say  the  cases  are  not  slmi- 
].\r  ;  Christ's  kingdom  is  not  of  ihi«  world,  we 
would  so  far  admit  that  its  genius  is,  in  many  res- 
pects differ eht  :  It  is  rot  established  by  intrigue 
nor  perpetuated  by  force  and  cruelty  ;  but  aieycu 
really  prepared  to  say  that  the  covenant  of  grace, 


263  AN  ADD11ES5  TO  THE  UNDETERMFNtD 

the  charter  ofthe  commonwealth  of  Israel,  is  ir>- 
ftfvior  to  the  constitution  of  the  nations  ;ind  king- 
doms of  this    world    in    clemency    and    mercy  ? 
;No;  you   shudder  at  the  thought.     You  would 
not  even  admit  that  the  dispensation  of  this  cov* 
enant  in  the  New  Testament  is  behind,  in  clemen- 
cy, the   same   dispensation    as  it   respected   the 
chureh  in  the  wilderness,  or  as  it  was  displayed 
in  the   ecclesiastical   establishment  of  God's  an- 
cient Israel.     Admitting  this  then,  can  you  doubt 
that  the  blessing  of  Abraham  should  visibly  de- 
scend upon   the  seed    of  the    Gentile   Church  ? 
This  way  of  arguing  will,  I  know,  have  no  io^u- 
ence  upon  your  conduct,  if  you  believe  the  caijils 
of  half  bred   deists,   who  deny  and  ridicule  ttje 
first  and  largest  part  of  the  Bible  j  if  there  was 
no  covenant  of  grace  nor  Church  of  the  redeem- 
ed till  the  commencement  of  the  present  era,  then 
we  must  admit  that  from  the  scriptures  of  ancient 
tVmes  and  the    dispensation    of  God    toward  the 
fathers,  nothing  can  be  learned.     If  Christ  came 
to  destroy  the  law  and  the  prophets,  to  abrogate, 
'Whil«  ^sojourning    in  the   flesh,  and  suffering  on 
tVe  cross,  the   promises  which   were  before  con- 
•firnred  of  God  in  Christ  to  the  fathers,  then  in- 
deed  we  shall  despair  of  influencing  you  any 
thing  by  our  plea   in  behalf  of  your  own  rights 
and  the  rights  of  your  descendants.     If  you  can 
believe  that  the  {n-omi#e  *'  He  will  be  your  God 
and  the  God  of  your  seed"  meant  nothing  more 
than  that  "  if  they  behave  well  according  to  the 
political  statutes  of  this   time,  they  and  their** 


264  AN  ADDRESS  TO  THE  UNDET  E  RM  T.VED 

shctild  pof-sess  the  land  of  Palestine,  I  shuli,  in- 
deed  dt-spair  of  elTecting  gny  thing  by  my  argu- 
ment?. If,  on  the  contrary,  you  should  tuke  a 
view  of  the  God  of  Israel  as  the  xame  mercilul 
God,  wiui  whom  the  mc-mbers  of  the  Church 
have  jet  to  do,  of  Jesus  Christ  as  the  same  yes- 
terday, to  day  and  forever,  of  the  covenant  of 
grace  as  the  covenant  which  was  established  upon 
a.  basis  more  perjnagefat  than  the  mountains 
vhith  may  he-removed,  then  we  shall  hope,  ihajt 
\ou  will  believe  that  the  promise  is  to  you  and 
to  your  children^  jvnd  that  you  v,ill  be  baptized 
with  all  t/Ott«  straightway,  resolving  that  what- 
ever others  do,  as  for  you  aed  your  houses  you 
wiU  serve  iheLord.  You  need  not  be  afraid  oF 
calculatirig  too  largely  upon  God's  constant  and 
consistent  clemency.  He  proposes  to  you  now 
the  same  covenant  that  he  proposed  by  Isaiah 
Iv.  chap.  "  I  .will  make  with  you  an  everlasting 
.covenant,  ordered  in  all  things  and  sure,  for  it 
was  even  the  sure  mercies  of  David."  As  the 
heavens  are  higher  than  the  earth,  so  are  his  way* 
and  thoughts  higher  than  curs.  You  may  see 
what  these  sure  mercies  of  David  are  by  turning 
your  attention  to  the  Ixxi  and  Ixxix  Psalm — "  O 
God,  thou  hast  taught  .me  from  my  youth  ;  and 
hitherto  have  I  declared  tby  wondrous  works. 
Now  also,  when  I  am  old  and  grayheadcd,  O  God, 
forsake  me  not,  until  I  have  shewed  thy  strength 
unto  thi-s  generation,  and  thy  power  to  every  one 
that  isto  conTiC."  "But  my  faithfulness  and  my 
tmercy  shall  be,  with  him,  and  in  my  oame  shall  hi«i 


AN   ADDUESS  TO  THE  USD  r  TE  RMIXED  2G5 

horn  he  ex'.Ucd.  I  will  set  his  hand  in  the  sea, 
and  his  rijjht  hand  in  the  rivers.  He  shall  cry 
anto  me,  Thou  art  my  father,  my  son,  and  the 
rock  of  my  salvation.  Also  I  will  make  him  n^y 
first  l>orn,  higher  than  the  kings  of  the  earth.  My 
mercij  will  I  keep  fur  him  forevermore,  «iid  my 
covenant  shall  stand  fast  with  him.  Hix  seed 'A' 
fio  will  I  make  to  endure  forever,  and  his  throne 
as  the  days  of  heaven — Once  have  I  svrore  by  my 
holiness  that  I  will  not  lie  unto  David.  His  seed 
shall  endure  forever,  and  his  throne  as  the  sun 
before  me."  If  this  gracious  and  everlasting 
covenant  be  all  your  salvation  and  de3'.re,you  will 
no  doubi  desire  to  have  it  sealed  in  the  most  de- 
cent, expressive,  and  scriptural  manner.  You  will 
remember  that  it  was  retiUy  sealed  by  the  eflTusion 
of  the  blood  of  Christ.  Alihough  the  sj-stem  of 
your  parents  has  hindered  the  early  application  of 
the  symbol,  the  promise  yet  continues  to  address 
you.  I  wil!  sprinkle  clean  water  upon  you,  from 
all  your  filthiness  and  from  all  your  idoU  will  I 
cleanse  you.  I  will  pour  water  upon  him  that  is 
thirsty,  and  floods  upon  the  diy  ground,  I  will 
pour  my  spirit  upon  ihy  ssed,  and  my  blessing 
upon  thy  oflfspriog*  However  men  and  systems 
may  do  for  a  while,  God  will  accomplish  hi* 
word,  and  will  proselyte  the  nations  in  that  way 
which  shall  commemorate  best  the  great  deed  of 
the  Redeemer's  death,  when  his  face  was  sprink- 
led with  blood  running  frctn  his  temples,  pierced 

•  Is»,  xliv  3. 


365  AN  ADDRESS  TO  THE  UNDETERMINED 

with  the  thorny  erown  ;    "  As  many  were  aston- 
ished at  thee ;  his  visage   was  so  marred  more 
than  any  man,  and   his  form  more  than  the  sons 
of  men  :  so  shall  he  sprinkle  many  nations ;  the 
Icings  shall  shut  their  mouths   at  him  ;    for   that 
whick  had  not  been  told  them  shall  they  see,  and 
that  which  they  had  not  heard  shall  they  consid- 
er.*    In   these   happy  times  there  shall   be   one 
great  ecclesiastical  establishment,  which  will  em- 
brace the  world,  young  and  old,  the  kinjgdoms  of 
this  world  shall  become  the  kingdoms  of  Christ. 
He  will  thcR  reign  over  his  saints  in  Jerusalem  and 
ta  the  ends  of  the  earth.     It  is  true  children  shall 
then  have  an  admirable  maturity  of  understand- 
ing and  perhaps  none  of  them  will  be  called  hence 
in  infancy.      Then  "  they   shall  not  labour  in 
vain,  nor  b.ring  forth  for  trouble  ;  for  they  are  the 
ieed  cf  the  blessed  of  the  Lord^  and  their  off- 
spring WITH  THEM."'!'     In  that  happy   state  of 
society  the  Church  shall  have   no   more  trouble 
with  the  Canaanite  in  the  house   of  the  Lord  of 
hosts,  they  sh«ll  then  be  rid  oi  strange  children  ; 
yet  for  the  building  and  ornament  of  that  spa<J|ou3 
and  glorious  temple  of  the  Miltenial  Church,  sons 
shall  be  plants,  and  daughters  fair  carved  stones. 
*'  Rid  me  and  deliver  me  from  the  hand  of  strange 
children  whose  mouth  speaketh  vanity,  and  whose 
right  hand  is  a  r,ight  hand  of  falsehood,  that  our 
sons  may  be  as  plants  grown  up  in  their  youth  ; 
that  our   daughters  may  be  as  corner  stones  pol- 
ished Jiftcr  the  simiJitude  of  a  palace  i  that  our 

•  Isa.  li#»  14,  IS.    t  Is*.  Uv.  23, 


AN   ADDRFSS  TO  THE  UNDETERMINED  267 

garners  may  be  full,  afTording  all  manner  of  store  : 
that  (fur  sheep  may  bring  forth  thousand*  and  ten 
thousands  in  our  streets:  that  our  oxen  may  fje 
strong  to  labor,  that  there  be  no  breaking  in,  fior 
going  out  ;  that  there  be  no  complaining  in  our 
streets.  Hoftpy  is  that  people  that  is  in  such  a 
case :  yea^  happy  in  that  people  whose  God  is  ye- 
hovah,'*''* 

To  the  second  class,  who  have  been  brought  up 
to  DO  religion  nt  all. 

There  is  one  thing  of  which  all  of  this  general 
class  should  take  diligent  hetd,  viz.  That  they 
do  not  consider  points  which  are  n>aflc  matters  of 
controversy,  to  be  therefore  indifferent.  Upon 
this  principle,  what  could  be  considered  essen- 
tial ?  Not  oaly  the  truth  of  the  scriptures,  but 
also  the  being  of  a  God  has  been  questioned. 
Whether  they  are  practically  and  pretendedly 
Atheists,  or  also  speculatively  and  in  their  delib- 
erate opinions,  may  itself  be  matter  of  controver- 
ty,  and  upon  this  men  high  in  the  estimation  of 
the  Church  have  already  decided  differently  :  bur, 
that  they  are  Atheists  their  words  and  their  work^ 
Goospire  to  prove.  Men  too  have  had  different 
views — hot  and  bloody  controversies  about  the 
best  mode  of  civil  polity.  Does  this  prove  that 
tfcere  is  no  difference  what  kind  of  government 
men  adopt,  or  that  they  may  do  as  well  without 
any,  and  live  in  a  state  of  confusion  and  anarchy  ? 
Such  differences  may  render  delay  necessary ;  be- 
cause the  discussion  may  require   time  ;  but  no 

•  Piftlm  cxiv.  11, 12, 13, 14, 15. 


268  AN   ADDRESS  TO  TH£  UNDETERMINED 

prudent  mnn  wi!l  think  that  general  skepticism 
is  th«rcby  jusiifitd  ;  or  that  permanent  discon* 
r.ection  with  e\ery  society  is  therefore  proper  or 
safe.  Although  the  diversity  of  opinion  may  oc^ 
casion  some  disagreeable  feeling  both  to  parties 
regularly  organized  and  to  enquirers  ;  yei  the 
man  who  has  a  real  desire  to  know  the  truth,  witl 
thankfully  i'mprovc  the  opportunity  which  collis- 
ion affords  to  examine  opsnioas  an^  elicit  truth. 
This  is,  doubtless,  the  ianprovcment  we  should 
makjt  of  the  present  divisions  among  professors* 
*"  Many  shall  run  to  and  fro  and  knowledge  shaft 
bt  increased."  In  j, our  deliberations  and  inves- 
tigstionsit  will  be  necessary  foi  you  to  disliuguish 
fectwven  facts  and  ii.ferences,  first  principles  an4 
«unclusions«  Vpon  the  former  you  will  j^nd  as 
much  arguaacnt  in  the  evidence  as  is  necessary  in 
•rd«r  to  forna  a  fair  verdict.  The  chicanery  of 
atlvotates  will  in  all  trials  clash  ;  if  you  canhrirrg 
liriicipUs  of  law  to  bear  upon  authentic  facts  of 
Of  iden«e,  ycu  will  tbcR  be  prepared  to  decide. 
The  bibls  is  before  yea  containing  the  solemn 
«i!rp«8ll\ons  of  connpetent,  disinterested,  yea  self 
dktnied  and  dcvulcd  evidenceg.  There  is  certain- 
Jy  sonaeihiog  very  peculiar  in  the  character  of 
these  witnesses  and  of  their  testimony.  There  is 
am  initailable  oosjcsty  and  fidelity  in  the  former 
and  consistency  in  the  latter  which  can  be  accoun- 
ted for  on  no  other  principle,  but  upon  the  majes- 
ty and  force  of  tiuth.  And  then  you  are  to  re- 
member that  they  relate  miracles,  which  had  they 
act  happened,  ceuld  be  easily  confuted.     They 


AN  ADDRESS  TO  TUB  UNDZTtRMIKED         269 

dourt  no  men's  favour  or  concurrence.  Moses 
relates  the  miracles  of  God  and  the  obduracy  of 
the  people,  his  own  rashness  and  dies.  The 
prophets  reprove  and  are  hated,  rejected  and  s'ain; 
and  yet  the  mtirderers  of  these  prophets  declare 
the  truth  of  their  prophecy  and  garnish  their 
tombs.  In  thtir  narratives  there  is  evidently  no 
collusion  in  order  to  be  consistent  with  cash  oth- 
er, and  yet  when  carefully  examined  they  all  agree. 
/  s  there  is  no  way  to  accownt  for  the  existence  of 
the  scriptures  but  that  they  are  divine  revelation  ; 
so,  thcie  is  no  way  to  account  for  the  existence  of 
a  true  Church  but  that  its  members  are  influenc- 
ed to  join  it  by  the  Divine  Spirit.  The  scrip- 
tures  and  the  Church  unite  in  testifying  of  Jesus 
as  the  seed  of  the  woman,  v»ho  was  to  appear  ia 
our  nation.  In  the  beginning  of  this  era  the  scep- 
tre having  departed  from  Judah,  and  that  land 
having  become  a  Roman  province,  Jesus  was 
born  at  Bethlehem.  That  primary  fact  then  is 
admitted  by  both.  The  Jew  says,  however,  that 
he  was  an  illegitimate  child,  for  both  Jews  and 
Christians  agree  that  he  was  not  the  son  of  Jo- 
seph, lor  Mary  conceived  before  they  came  to- 
gether. The  Christian  jays,  however,  that  he 
was  a  miraculous  conception  as  to  his  hunsanity 
and  that  he  was  really  the  only  begotten  and  eter- 
nal Son  of  God.  Here  then  upon  inferential 
facts  they  widely  differ.  Let  the  candid  and  yet 
undetermined  then  take  the  fasts  that  are  admit- 
ted on  all  hands,  and  reason  whether  he  will  be 
an  uubelitving  Jew  or  believing  Christian^     Let 


27f>  AN  ADDRISS  TO  THE  VRDETERMINeS 

him  ssk  himself  thus  :  What  induceoarnt  had  the 
j-adicicus  Joseph  to  retain  his  espoused  Mary  and 
take  such  rare  of  her  son^  if  the  fi»ct  be  not  as  the 
chrioiiau  scriptures  declare  ?  It  is  well  known 
ihat  jealousy  is  the  rage  of  a  man,  and  that  it  will 
frequently  sunder  the  bands  of  matrimonial  con- 
r.eciion,  when  these  have  been  strengthened  by 
lorg  intimacy,  and  mutual  pledges  of  everlasting 
attachment.  Here  every  facility  of  alienation 
was  afTojdcd.  The  law  was  in  his  favour  if  the 
fact  of  the  espousal  had  been  as  it  commonly  was 
public*  In  this  instance,  however,  it  seems  be 
had  it  in  his  power  and  in  his  mind  to  put  her 
away  privately.  Why  did  he  not:  the  Christian 
has  a  reason — an  angel  apperircd  to  him  arid  told 
that  although  his  espoused  Mary  was  pregnant. 
Vet  she  was  also  a  virgin,  and  tlvitt  she  was  with 
«hild  of  the  Messi^ih  according  to  the  sciipturcs, 
a  virgin  shall  ccnctive  ;  a  woman  shall  compass 
a  man.  The  Jew  has  none.  Although  descend- 
ed of  the  io)'al  family  of  David  she  was  no  heir- 
ess. 'ih;a  farnily  was  reduced  ,  she  had  neither 
monty  nor  friends  even  in  her  own  city,  when  she 
was  enrolkd  according  to  the  decree  cf  Cajsar 
Augustus,  but  must  endure,  even  in  her  delicate 
si'.uaiion,  the  hardships  of  a  stable  lodging.  Her 
offering  was  the  offering  of  the  poor.  Soon  was 
the  bate,  htr  mother,  and  reputed  father  exposed 
also  to  persecurioo.     When   Herod   understood 

•  That  espousal  was  a  public  deed  generally,  and  so  an  ex. 
ample  for  the  orderly  practice  observed  in  civilized  communi* 
tiss  generally  of  publishing  parlies  before  marrijige,  is  evident 
ffoin  this  fACt,  tba.t  the  punishmen:  of  violating  the  i»eUol)ke4 
was  lbs  s%0)e  as  lox  sdviiary.    Deat.  wi-  34, 


/N   ADBRrSS  TO  THE    UKDETt  HW  INtD  271 

frorn  the  wise  men,  that  some  great  personage 
tvas  born  at  Bethlthem,  where  the  Priests  and  Le- 
vites  told  the  INIessiah  should  be  born.  He 
i ought  the  joang  child's  life,  and  Joseph  must 
travel  with  his  espoused  wiftr  into  Egypt,  How 
will  the  Jew  account  for  tiiib  ?  I'hat  Joseph 
shoulJ  be  so  careful  of  one  that  was,  as  thty  blas- 
phtme,  a  bastard,  illcgi'imatt  !  !  Lai  further,  his 
friends  and  hin.self  hold  oit  uniformly  this  idea 
that  he  was  the  Son  of  God.  The  Jews  do  not 
assert  that  he  enjoyed  any  distinguiihirg  oppor- 
tunities of  learning,  how  is  it  thtn  that  he  was  so 
successful  in  procuring  not  ordy  the  temporary 
{ipprobaiion  ot  the  doctors,  and  the  ypphiust  of 
the  people,  but  also  the  drstruttioD  of  their  s}s- 
t.m,  and  the  dispersion  of  the  J'  ws-  If  not  em- 
inently favoured  of  God,  was  the  thing  possible 
for  hirr.  ?  If  not  anointed  with  the  Holy  Ghost 
jibove  measure  ?  Would  God  then  countenance 
to  «uch  a  degree,  such  an  arch  inspcster,  and  au- 
dacious blasphemer  as  they  make  him  to  be  ? 
Impossible  :  They  charge  him  with  calling  him- 
self the  Son  of  God,  they  reckon  tliis  the  same  a& 
miking  himself  God,  or  tqjal  with  God.  Ke  nei- 
ther denies  the  fact  nor  the  inference  of  the  charge. 
Again,  they  both  say  he  was  crucified  between 
two  thieves — both  say  he  was  laid  in  Joseph's 
tomb — both  say  the  tomb  stone  was  sealed  and  a 
watch  or  guard  of  Roman  soldiers  set,  to  prevent 
the  disciples  from  stealing  away  the  body  hy 
■ight..  They  both  agree  that  the  body  was  rt- 
moved^and  tlvAt  a  great  nany  believed  he  rese  a« 


2T2  AN  ADDRESS  TO  Tlin  UKDETERMIKE-D 

gain.  These  are;  primary  facta  then  upon  whick 
the  disputants  and  opponents  in  this  great  contro- 
versy agree,  facts  which  Jews  and  Greeks,  Ma- 
honfietans  and  Christians  all  admit  as  being  es- 
tfihlished  with  more  particular  and  ample  evidence 
than  can  gener;diy  be  obtained,  or  is  generally 
asked  for,  in  r>sc  rtiining  facs  of  historv.  Then 
w  hat  sre  the  ii.ferential  eonciusions  ?  Why  the 
Jew  says  the  disciples  crnne  by  night  when  the 
guard  f'ept  and  stole  him  awav.  The  Christiaa 
s:iys,  he  rose  by  the  power  of  God.  Here  they 
V'idfly  differ,  I  ut  i;  is  upon  a  point  in  which  yoa 
art  n{;t  bound  to  give  imphcit  credit  to  the  testi- 
irony  of  eiiht"-.  You  hive  an  opportunity  to  de- 
cide from  the  interijal  evidence  of  the  one  or  the 
other  of  the  stauments,  from  other  oceurrenct* 
of  those  times  recorded  without  any  counter  tes- 
timony,, fsom  ihe  effecis  which  the  embracing  or 
rejecting  of  the  one  or  other  side  has  had.  First 
then  it  is  to  be  noticed  that  the  christian  scrip- 
tures have  recorded  v.'iihout  valid  contradiciioa 
from  Jewish  and  Geniile  persecutors, the  only  ra- 
tional way,  by  which  this  historical  phenomenon- 
can  be  accounted  for,  or  explained.  They  say^ 
that  the  soldiers  are  hrrtd  to  relate  an  inconsis- 
tent falsehood,  viz.  That  while  they  slept  the  dis- 
ciples stole  away  the  body  of  Jesus.  Now  in  the 
first  place,  it  muiit  be  admitted  that  this  was  the 
account  th  t  was  given  of  the  matter  by  the  sol- 
diers, by  the  Jews,  by  the  unbelieving  world  gen- 
erally. It  would  necessarily  produce  a  great  deal 
cf  investigaiioBt    Some  cause  must  be  assigned 


An  address  tu  the  UNDLTruriiNCD        273 

why  tl.e  body  of  Jesus  was  not  in  th*-  tomb  of  Jo- 
seph. AgJtin  it  was  impossible  that  the  disciples 
could  preserve  a  record  of  the  solution  of  this 
problem  which  was  false.  If  the  soldiers  had  n.)t 
said  that  tius  was  the  cus(%  it  would  have  bren 
e.4sy  for  the  Jews  to  have  confuted  at  once  this 
part  of  New  Ttstatntnt  record.  It  was  about  a 
third  party,  viz.  the  liomans  tut  wtienviny 
ways  more  attached  to,  ai,d  it.terested  ii)  the  Jew- 
ish credit  now,  rather  ilian  in  the  Christian.  It 
must  then  be  a  matter  of  fact  that  the  soldiers 
«aid  this.  The  thing,  then,  to  be  cxamiaed  i», 
did  they  say  tbe  truth  ?  In  solving  this  question 
we  must  take   several  things   ioto  the  account. 

1.  What  object  could  they  have  in  view,  if  thtjr 
could  not  save  their  living  master  how  could  the 
corps  of  iheir  deu«l  master  db  any  thing  for  them? 

2.  Is  it  likely  thut  the  cowwrd'.y  disciples  who 
trembled  and  fled  and  basely  dtnicd  their  Master 
when  interrogated  by  damsels,  would  dare,  at 
bight,  to  enter  the  defiles  oi  a  Roman  guard, 
l>reak  the  seal  of  the  nation  and  rimcve  th«  heavy 
stone,  and  bear  away  the  dead  body  ?  3»  How 
could  this  bearing  ar.dy  a  dead  body  avail  to  the 
shewing  of  the  same  body  fl'/tr-  before  many  wit- 
nesses ?     But  again,  what  dots  the  saying  of  the 

•guard  testify  I  It  sa)S  that  they  were  guilty  of 
death.  \Vhy  were  not  the  laws  of  the  militiry 
code  executed  ?  It  was  death  for  one  to  sleep, 
and  yet  hew  did  iV:ey  all  she;)  ?  If  ihey  all  slept, 
how  did  they  know  what  was  done  ?  Hoyv  catne 
they  then  to  tell  this  ibcohereat  self  contrudictury 


2r4  AN   ADDHFSS  T9  THE  UN  Dt.TEEM  INKD 

?;ory  ?  The  scriprurea  tell  ns  they  were  promised 
imjuinity,  in  the  implitd  fiiult,  and  bribed  to  re* 
L  tc  ire  obvi.  us  fa!si  huo<L 

If  the  gr<r-,it  Tict  of  oar  Si^vioiu's  resurrection 
nl^eo  must  he  adrtiiatd.  iia  the  only  resolution  of 
the  his;oric:il  problew»»  of  that  time,  indifference 
to  the  puhlicaiion  cf  {his  truth  cannot  be  either 
humane  Or  religious.  We  aiiould  imitate  the 
conduct  of  the  discipSes  ?nd  saints^  who  witnessed 
to  this  truth,  by  administering  and  receiving  all 
divine  ordinances.  What  other  principle  can  ac*- 
count  for  the  determined  stand  they  took  in  op- 
position to  the  world,  «t  the  peril  of  every  thing 
vhich  other  men  count  dear  ?  There  was  no 
possibility^  of  iheir  being  mistaken  or  deceived  in 
the  numerous  interviews  they  had  with  their  ris- 
en Master.  There  is  r.o  possible  motive  which 
can  be  conceived,  th;u  could  induce  them  to  a'- 
•teiftpt  the  deception  of  others  ;  and  there  is  no 
possible  wjty,  by  which  their  answer  can  be  ac- 
counted for,  in  scattering  the  tribes  of  their  Jew- 
ish and  demolishing  the  empire  and  fanes  of  their 
Geniile  enemies,  but  that  their  testimony  wa« 
true  and  their  cause  the  cause  of  God.  It  can- 
not be  said  they  were  designing  knaves,  for  such 
characters  have  some  object  in  view  :  what  then 
was  theirs-  ?  They  had  seen  their  master  susr 
pended  upon  the  cross,  they  expected  such  an 
end  themselves,  and  were  not  disappointed.  Hav- 
ing no  ground  then  to  believe  in  a  blessed  resur- 
rection, to  a-ct  in  this  manner  was  evidently  super- 
lative madness  and  eonsuftimate  folly.    This  be- 


AN  ADDRESS  TO  THE  UNDETERMINED         275 

ing  the  case  then,  what  are  we  to  say  of  the  two 
classes  of  men,  with  whom  they  hud  to  deal  ? 
Many  believed  in  them.  They  must, of  course,  be 
counted  atleastas  foolish  as  their  foolish  deceivers. 
But  what  of  those  who  opposed  them  ?  'Jhey 
couU  not  prevail  by  argument — they  erect  gibbets 
for  them  and  kindle  furnaces  to  burn  the  maniacs. 
Is  this  then  the  view  that  the  advocates  of  man's 
perfectibility  and  the  humanity  of  heathens  give 
of  these  matters  !  !  !  Maa  is  silly  enough  and 
bad  enough  even  when  you  tell  the  truth  of  him, 
and  exhibit  his  character  in  the  light  of  candour 
and  charity. 

But  what  do  infidels  who  profess  to  vindicate 
the  justice  of  God  say  for  that  attribute,  when  the 
fact  is,  that  some  how  or  other  he  made  that  re- 
ligion prevail  against  all  opposition  ?  One  of 
themselves  \v\s  long  ago  committed  the  fraterni- 
tv.  It  it  be  of  man  it  will  come  to  naught  ;  but 
jr  it  be  of  God  ye  cannot  overthrow  it.  It  has  not 
only  not  been  overthrown  but  it  has  overthrown 
and  will  overthrow  every  thing  else.  And  this  it 
has  done,  a»d  will  do,  not  by  carnal  weapons  and 
carnal  policy.  No,  it  has  to  guard  itself  against 
all  these  :  these  ever  have  been,  and  ever  will  be 
against  it.  By  what,  then,  has  it  been  so  mighty, 
if  not  through  God  ?  And  can  V7e  safely  set  eur- 
selves  aguinst  that  which  he  conserves,  which  he 
sanctions  by  his  provideuse,  an.d  seals  by  his 
grace  ? 

.  But  you  will  say,  we  obj>;ct  not  to  the  truth  of 
religion.     We  only  desist  from  a  participatlou 


27-6  AN   ADDRESS  TO   THE   U.vDI.TE  [;  MIN  ED 

?nd  observance  of  Its  rites  b-cause  of  the  par'y 
spirit  which  prevails  aoiong  professors.  Rslig- 
ion,  we  atlmit,  is  someihing  intern.*!,  and  unkss  it 
influence  life  and  murals  it  canr.ot  be  genuine  ; 
and  yet  we  con  end  ihat  it  is  pre^umpiive  and 
fj^ngerous  to  ntglect  the  posi'ive  institutions  of 
piety.  Ills  contrarj'  to  our  nature  to  observe  no 
ritual  ; — it  is  extremely  -vingrriteful  to  negUct 
Cod's  appointments  ; — it  is  by  no  means  safe  to 
violate  positive  institutions.  The  nation  has  nev- 
er been  found,  in  which  there  is  no  religious  cere- 
monies observed,  it  is  quite  a  rer^sonabic  ser- 
vice to  offer  our  souls  and  toviies  a  living  sacri- 
fice holy  and  acceptufele  upon  the  altar  of  divine 
institution.  Has  God  griciously  nppointed  these 
appropriate  ordinances,  and  )  ;:t  sh-all  Vv€  neglect 
them  ?  Has  our  Creator,  Preseiver  and  Saviour 
no  claims  on  our  gratitiide  ?  Obedience  is  of 
this  principle  the  best  evidence,"  l\  ye  love  me 
keep  my  coin m and ments."  What  was  it  that 
first  "  brought  death  into  the  world  and  all  our 
woe."  Was  it  sot  man's  first  disobedience  i« 
violating  a  divine  institnviou  ?  Would  i/hat  sol- 
dier be  considered  a  duiifu!  soldier  who  would 
refuse  to  wear  the  livery  of  his  country  ?  If 
Christ  commanded  such  rites  generally  to  be  ob- 
served, what  vcilid  reason  can  we  give  for  omis- 
sion ?  If  they  who  sinned  against  Moses'  law 
died,  at  the  mouth  of  two  or  three  witnesses,  of 
how  much  greater  punishment  shall  he  be  thought 
worthy,  who  shall  either  profanel?  use,  or  sullenly 
neglect  these  solemn  rites  by  which  the  blood  of 


AN  ADDRFSS  TO  THE  UNDETERMINED  277 

the  covenant  is  slgnlfiecl,  scaled  and  applied  ? 
Are  the  n(^en  of  this  generation  stiff  necked  and 
rebellious?  There  is  the  more  need  that  all  who 
are  his  friends,  should  show  themselves  friendly, 
and  not  reject  the  counsel  of  God  against  them- 
selves bj'  refusing  to  be  baptised  in  his  name.  If 
any  man  phall  be  ashamed  of  him,  of  his  truth  or 
of  his  ordinances  in  the  midst  of  this  crooked  and 
perverse  generation,  of  him  will  he  be  ashamed 
when  he  sh^H  come  in  his  own  glory  and  in  his 
Father's.  Do  yoa  ask,  then,  what  you  shall  do 
to  be  saved  ?  We  are  commisioned  to  preach  the 
gospel  of  good  tidings  to  every  creature,  giving 
them  this  assuraiace,  that  he  that  believcth  and  is 
baptized  shall  be  saved.  Wehnve  Ai^ostolical  ex- 
ample to  si'.y  "Repent  and  be  baptized  every  one  of 
you  in  the  name  of  Jesus  for  the  remission  of  sin, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost ; 
for  the  premise  is  to  you  and  to  your  children 
and  to  ail  that  are  afar  off,  even  ;is  many  as  the 
Lord  our  God  shall  call."  Should  you  say,  if 
you  have  the  spirit  of  tt ue  religion, ) cu  n,ed  not 
be  much  concerned  about  rites  and  loiins,  yoa 
will  not  thereby  shun  the  vortex  of"  controversy. 
There  is  a  denomination  who  say  so  :  the  Quak- 
ers say  there  is  but  onj  baptism,  and  see'.nr  rb-^re 
is  certaioiy  an  inward  spiritui>l  bapl'srA  there 
can  be  need  of  any  outwa.'d.  iiut  :hev  might 
just  as  well  argue  that  man  is  bur  one  ;  there  is  a 
spirit  in  man,  or  an  inward  mar  ;  ihf  rtfor«?  rhere 
is  no  necessity  of  mtnding  the  r.u'wuru  w.tui  or 
body.     They  pretend  to  reject  iii.  ir.bti'.uucl  forms 


278  AN  ADDRESS  TO  THE  UNDETERMIKEO 

of  religjon,  but  even  they  have  some  forms.  They 
have  their  drab  coloured  and  buttonlcss  coats  as 
the  badg«  of  their  religion.  They  reason  contra- 
ry  to  the  Apostles.  They  forbid  water  to  their 
disciples  and  say  they  have  ihe  spirit.  The  A- 
postles  say,  "  Can  any  man  foibid  water  that 
these  should  be  baptized  who  have  received  the 
Holy  Ghost  as  well  as  we.''  Acts  x.  47.  You 
see  then  that  uniform  custom  and  divine  institu- 
tion enjoin  the  observance  of  rites  of  religion. 
But  you  will  say,  I  have  not  the  spirit, and  there- 
fore I  cannot  with  propriety  be  baptized,  and 
make  a  profession  of  what  I  do  not  posses.  If 
ycu  do  not,  j'^u  ought.  Will  it  answer  as  an  ex- 
cuse to  God,  that  you  were  not  disposed  to  bear 
fakthful  and  true  allegiance  to  yoar  heavenly  po- 
tentate ?  Has  he  not  made  his  revelation  credit 
ble  ?  Why  do  yeu  not  believe  it  with  your 
heart?  This  is  his  command:  It  is  a  reasonable 
command,  and  if  you  do,  you  may  be  baptized-ac- 
cording  to  express  commandment  and  indubita- 
ble precedent.  If  you  do  not,  you  know  the  awful 
consequence.  Cry  then.  Lord  I  believe,  help  my 
Utibelief.  With  the  heart  man  believeth  unto 
lighteoosness,  and  with  the  mouth  confession 
is  mads  unto  salvation.  Tiie  Lord  added 
unto  the  church  only  such  as  should  bo  saved. 
The  manner  in  which  you  should  observe  this 
initiatory  ordinance,  you  must  learn  from  what 
tias  been  already  said,  and  from  what  yre  are  a- 
bout  briefly  to  lay  down,  for  the  direction  of  this 
second  divlsioa  of  the  uodetermiQed^  riz.  They 


A«  ADDRESS  TO  THE  UNDETfRMlNED  279 

tvho  have  never  heen  bapiizcfl,  fcrel  convictions  of 
the  truth  and  ino.pression  of  the  importance  of  re- 
ligion, and  yet  are  uwdecidcd  about  scriptural 
forms.  Wt  feel  sensibly  for  your  case.  It  is 
painful  to  hdlt  between  two  opinions.  It  is 
natural  for  every  person  who  is  a  subject  of  ('i- 
vine  grace,  to  be  inquisitive  about  di'.'ine  truTti 
and  institul^'^  order,  and  of  course  to  say  solemn- 
ly, •*  Lord,  what  wouldst  thou  have  me  to  do  T' 
This  enquiry  will  be  miiiutc  in  proportion  as  im- 
aginations arc  brought  into  the  obedience  of  faith. 
Haughty  unsubdued  minds  will  always  hnve 
something  to  say  in  its  reli;^ion.  The  true  chris- 
tian will  act  as  Eli  directed  Samuel,  sayiwg,  I,t>rJ 
speak  for  thy  servr^nt  heart ih.  At  thesiimo  lime 
that  this  is  a  laudable  disposition,  it  may  be  carri- 
ed too  far,  or  rather  another  may  be  mistaken  {cr 
it.  There  may  be  a  zeal  without  knowledge. 
jNIuch  litigation  has  been  in  the  Churches  htout 
opinions  and  rites  of  humstn  invention.  This  is 
not  the  error  however  of  the  present  day.  If 
then  it  were  the  ease  th.u  God  had  commanded 
you  to  be  dipped^  I  irast  n>y  gracious  Master 
would  not  allow  me  to  forbid  you.  If  he  had 
commanded  you  to  leave  your  children  without 
when  you  came  in,  I  trust  I  should  not  isvlie 
you  to  bring  them.  Let  this  matter  then  be  se- 
riously examined.  Try  both  sides  ;  lay  by  prej- 
udices. Try  to  imbibe  as  much  of  the  spirit  of 
ibe  gospel  as  possible,  and  let  these  subjects  bo 
decided  when  you  are  most  under  its  irOuence. 
S«c  whether  the  admisaion  or  rejection  of  the  in. 


^280  AN   AppRESS  TO  THE  UNDETERMINED 

fisntsoi!  believers  would  be  the  greatest  evidenc© 
<:/'  divine  giuite,  condescension  Jtnd  kindness  to 
lire  (hildrtn  of  oien  ;  or  whether  the  subjecis,  ad- 
rnin.is,tra^ors  and  snectutorsof  baptism  may  not  be 
r.s  coiriposed  and  beljieving  and  of  course  as  much 
cdiTed  by  the  affusion  or  sprinklingof  water  upon 
ihc  Lody  cf  the  baptized  as  by  plunging  it  under 
the  water  ;  whether  this  wil)  not  answer  as  wcU 
for  a  S)  mbpl  of  what  it  is  designed  to  signify,  al- 
lowing tlvescri|?tuies  to  be  the  judges,  in  this  case, 
of  propriciy.  If  there  be  many  instances  ia 
scriptvire  phrase  wherein  the  operation  of  the 
Midi  in  »pp'}ing  the  blood  of  Christ  is  expressed 
i.\  s{  lii  liiiijg.  and  none  where  the  sjime  is  expres- 
.s<^(l  by  dipping^  yon  will  be  at  no  loss  to  decide 
which  mode  is  most  eligible,  convenient,  expres- 
iive  and  proper.  That  cunning  disputants  upon 
the  oiher  sick  may  be  able  to  involve  y«u  in  some 
fLifficuliics,  may  be  expected.  Th?re  is  noiUiag, 
S3  fur  as  I  know,  but  what  in  the  present,  partial, 
find  imperfect  knowledge  of  nfwn,  but  what  by 
subtle  cavil  may  be  somewhat  involved  in  diffi- 
culty. **  Now  we  see  through  a  glass  darkly." 
We  may  be  practically,  savingly  and  comfortably 
f!<rsuaded  of  many  tryths,  against  which  notwith- 
stacrdiog  there  might  be  objections  offered  that  we 
could  not  readily  answer.  Philosophers,  or  rath- 
er cavillers,  of  past  centuries,  brought  forward 
objections,  some  against  the. existence  of  the  ma- 
terial, some  against  the  spiritual,  world  ;  vrhich 
objections  and  cavils,  required  the  patience  and 
deep  investigation  of  a  Used  to  answer,  and  yet  I 


AN  ABDHESS  TO  TBE  VNOSTtERMINCO  Sjit 

suppose,  BO  hoaest  man  of  ccmiron  sense  was 
made  reallf  skeptical  about  the  evidence  of  his 
senses  in  regard  to  the  visible  world  ;  or  of  his 
consciousness  and  reflection  in  regard  to  the  spir- 
itual. Speculative  triflers  have  always  been  in- 
genious in  throwing  stumbling  blocks  in  the  way 
of  sound  philosophy  and  right  religion,  while  the 
experimental  philosopher  and  practical  Christian 
have  held  on  their  way.  Thws  if  you  be  careful 
to  walk  in  the  ways  of  piety  and  virtue  as  far  as 
you  know,  God  will  reveal  in  you  from  time  to 
time  whatever  may  be  necessary  for  the  credit  of 
true  raligion,  and  ihe  comfort  of  your  own  heart. 
Wrestle  with  Jacob  and  you  will  prevail  with  Is* 
r^el,  in  obtaining  a  promise  of  God's  being  not 
only  your  own  God,  but  also  the  God  of  your 
seed.  Christ  loves  import«nity  and  ingenious 
reasoning,  whereby  h«  may  be,  as  it  were,  com- 
pelled to  shew  kindness  even  to  our  seed.  See 
the  instance  of  the  Syrophenician  woman*  She 
was  imt  of  the  Jews,  and  therefore  C4irist  reasou- 
ed  with  her,  as  if  it  had  been  Improper  that  vny 
thing  should  be  done  for  her  child.  It  is  nfit 
meet  to  take  the  children's  bread  and  cast  to  iha 
dogs.  What  does  she  answer  ?  Truth  Lord,  yet 
the  dogs  cat  of  the  crumbs  which  fall  from  th? 
Master's  table;  Se«  how  Christ  approves  tf  htr 
ingenious  importunity,  for  he  hates  putting  away. 
**  O  woman  great  is  thy  faith."  Math.  xv.  28 — 
Mark  vii.  29.  *'  Verily,"  says  be,  on  another 
similar  occasion,  "  I  have  Bot  found  so  great 
faith,  fio  not  in  Israel."  la  this  way,  dear  fcll«ir 
z  E 


2S2  AN  ADDRESS  TO  THE  UNDETfcRMIKEB 

men  I  woulJ  have  you  to  become  determined,  im- 
portunate and  resolute,  so  that  you  would  not  on-- 
ly  come  yourselves,  and  take  the  kingdom  by 
force  for  yourselves,  but  also  bring  your  chil- 
dren, er.ercise  faith  upon  the  promise  which  is 
to  you  and  to  your  children^  if  you  observe  the 
divine  call.  Be  not  troubled  if  some  who  are 
called  disciples,  strive  to  keep  your  cflering  back, 
The  God  of  Israel  hates  putting  away,  he  is  wil- 
ling and  ready  yet  to  be  the  God  of  your  sped» 
His  hand  is  not  shortened  ;  his  mercy  is  not  di- 
minished ;  his  grace  is  yet  grtat.  He  yet  g'^ih- 
c)s  the  lambs  in  his  arms,  and  vi'iU  not  yen  put 
in  for  i/evr  babes  ?  If  you  approve  of  the  cove- 
nant, would  you  not  wish  your  babes  to  have  a 
ihare  in  it,  and  v/ould  you  not  wish  thr»t  the  grace 
of  God  and  the  sprinkling  of  tbc  blood  of  Christ 
fur  their  rcdrniption  should,  publicly,  in  the  sac- 
lamcnt  of  baptism,  be  acknowledged.  You  have 
been  active,  if  parents,  in  prtsenling  to  the  world 
children  of  the  first  Adam,  labour  in  faitii  and 
|srayer  ihiU  they  may  be  born  again,  made  chil- 
dren of  Christ  the  second  Adam.  If  you  are 
believers  you  are  encouraged  to  do  this.  '*  Con- 
cerning your  sons  and  your  daughters,  command 
ye  me  :"  Doing  your  duty  according  to  the  vow 
implied  in  this  act  of  representation  and  depend- 
ing upon  the  grace  which.,  in  Christ  Jesus,  is 
adapted  for  every  case,  you  have  nothing  to  fear. 
*'  Train  up  a  child  in  the  way  he  should  go,  aad 
when  he  is  old  he  will  not  depart  from  it."  You 
iiaay  err  i»  calculating  too  low,  but  yo*  can  hard' 


AN  ADDF.ESS  TO  TIIK  UNDETERM  1S.CB  282 

ly  err  in  calculating  loo  high  upon  ilic  grace  and 
mercy  of  God  toward  your  seed.  Ouly  think 
what  God  is,  and  what  he  hns  revealed  liimself  to 
be  through  Jesus  Christ  ;  all  that  he  promisfcs  to 
be  to  y v.u  and  vour  seed  !  .'  Can  you  excuse 
yourstlves  if  ycu  are  still  among  the  fearful  and 
unhfVu vin,'],  who  refuse  kls  ofiVis  and  reject  hi^ 
fOunstl?  Can  you  justify  jour  conduct  to  xour 
God  or  to  vour  children  if  you  receive  not  such 
gracious  offers  in  their  hclulf,  if  you  neglect  to 
have  their  ears  bored  and  nuiled  to  the  door  of 
such  a  master  !  To  be  mudc  children  of  God  is 
better  ih:in  all  earthly  nsbility  :  to  be  made  mem- 
bers of  his  church  is  better  than  to  be  citizens  of 
pny  commonwealth ;  to  have  an  inheritance  a- 
niong  them  who  are  sanctified  in  Christ  Jesus, 
it,  better  than  to  be  heirs  of  any  worldly  pacri- 
mnny  I  I 

We  must,  before  we  fmish  our  address  to  the 
undetermined,  and  with  it,  our  book,  say  some- 
thiog  to  the  third  class,  which  is  composed  of 
those  who  have  been  baptized  in  their  youth,  and 
yet  bv  the  arguments  of  Anabaptists  are  undeter- 
mined in  their  minds  upon  this  impottaot  point, 
of  controversj . 

I  hope  I  shall  never  be  so  far  an  enemy  to 
truth  as  to  urge  implicit  faith  to  any  instruction 
merely  hua»an  or  continuance  in  any  system  that 
is  predicated  on  the  mere  dogmas  of  man.  To 
discuss  the  doctrines,  with  which  our  memories 
were  stewed  in  early  youth,  is  lauddhic.  The  con- 
stitutioQ  of  our  a^tture,  aad  the  developemeat  of 


283  AN  ADDRESS  TO  THE  VRDrt-EXMINED 

cur  mental  powers  seem  to  be  an  index  of  what 
is  our  proper  course  of  cooducl  in  this  respect. 
Youth  is  doci!e  in  perception,  c9paeious  in  mem- 
ory, and  credulous  in  belieying  ;  mere  advanced 
life  should  be  marked  for  abstraction,  reasoning, 
and  iDvestigatioB,  If  this  mode  be  not  adopted, 
truths  which  have  a  divine  basis  and  are  predica- 
ted upon  the  scriptures,  may  have  to  k*,  nothing 
fur  their  found>»iion  but  the  traditions  of  our 
fathers  and  the  dogmas  of  our  teachers.  I  would 
h  v^;  you,  therefore,  shun  this  degrading  extreme  ; 
if  the  system  which  your  parents  taught  you  be 
t  ue,'Cocsistent  and  scriptural,  it  can  bear  an  ex- 
amination ;  il  not,  it  is  worth  very  little  or  rather 
&s  a  religious  system,  it  is  worth  nothing  at  all. 
If  society  arrunrl  had  all  been  taught  as  you  were, 
stid  you  and  they  were  disposed  to  continue  itv 
that  sys'ein,  in  which  you  had  been  taught,  it 
might  be  enough  for  the  maintenance  of  any  ar- 
gument that  could  occur  in  that  case,  that  yoa 
know  the  current  and  catholic  doctrines;  but 
seeing  the  Head  of  the  Church  has  seen  proper 
that  matters  should  be  otherwise,  yeu  arc  under  a 
strong  obligation  to  yourself  anal  your  system,  t© 
give  this  and  every  other  commoD  controversy  a 
careful  investigation,  so  that  you  may  be  prepar- 
ed <o  give  an  answer  to  him  that  asks  of  you  a 
reason  of  yonr  hope.  As  an  inducement  to  in- 
vestigation, also,  I  assure  you  that  you  never  can 
have  the  same  comfort  in  belie vifOg  any  system 
which  you  have  taken  upon  the  credit  of  others, 
9iS  you  can  have  ia  ihe  f^ith  atad  profession  ef 


AN  addb::ss  to  the  UNDivrnRMisiD         2S5 

tl  at  which  )cu  huve  examined, and  discovered  to 
hiive  a  scriftiir.tl  fcu'.d  uiur.  The  Tlicssaloni- 
ans  were  believers  and  saved  :  They  gvive  ihcrn- 
selvcs,  in  a  solemn  coven:i«t,  fust  to  Ciod,  and 
afisr  wards  to  his  ministers  by  the  will  of. Christ.'* 
The  Apostle  had  reason  to  thank  God  for  them, 
''  because  God  had  from  the  beginning  chosen 
them  to  salvation  through  sanciification  of  the 
Spirit  and  belief  of  the  truth. ''f  Yet  they  w«re 
deficient  in  this  respect  and  inferior  to  the  Bere- 
ans.  Why  ?  Because  these  latter  searched  the 
Bcripturcs  daily,  whether  th?se  things  were  so. 
At  iht  sanie  time,  however,  that  we  would  en- 
coarage  invtstigaiion,  we  r/ould  dissuade  from 
either  a  precipitate  change  or  conetant  indecision. 
The  latter  of  iKese  will  be  the  native  result  of 
the  former  as  well  as  of  a  partial  investigation  of 
the  subject.  Whilst  all  rapid  and  thoughtless 
(harges  ere  improper  and  dangerous,  there  arc 
some  things  peculiarly  critical  in  the  change 
which  your  indecision,  if  not  settled,  contem- 
plates.    Let  us  view  a  few  of  ihem. 

1st.  It  is  an  act  of  the  greatest  ingratitude  and 
dishonour  to  your  parents,  who  in  your  infancy 
had  you  solemnly  dedicated  to  God  by  the  sym- 
bol of  the  sprinkling  of  the  blood  of  Christ. 
Are  you  then  solicitous  to  nullify  their  deed  and 
to  declare  that  their  offerirg  was  an  abomina- 
tion ?  Are  you  prepared  to  say  that  parents 
have  no  right  to  make  a  religious  d  sposal  of  their 
children  ?     If  you  despise  the  religious  tr,iOsac- 

•  2  Cor,  viii.         f  3  Thes.  ii.  13. 


286-  ±V  ADDRE3J  TO  THE  B'SDETERBIISE  © 

tions  of  your  parents,  and  scorn  to  have  church 
privileges  entailed  to  you  through  their  represen- 
tation, \ou  ought,  to  be  consistent,  to  renounce  ait 
ciher  advantuges  which  have,  or  might  have 
accrued  to  you  through  the  same  channel.  Now, 
how  v/ould  )  ou  do  in  another  case  ?  Suppose 
through  them  were  assigned  to  you  as  their  heirs 
a  large  estate  ;  would  you  say  that  you  would 
have  nothing  hut  what  you  earned  by  labor  or 
gained  by  trade  ?  I  trow  not.  Then  evi'dentiy, 
if  you  renounce  the  inheritance,  you  will  be  con- 
sidered as  despising  your  birthright,  as  well  a» 
your  parents,  and  I  would  really  have  you  take 
care  l^st  you  seek  its  restoration  in  vato,  should 
J<Hi  seek  it  again  even   by  tears. 

,  But  in  the  second  place.  By  acting  in  the  way 
which  Anabaptists  v.'ould  have  you,  you  cscom* 
launicate  all  Pedobaptist  professors.  Are  you 
prepared  to  say  that  laone  are  baptized  >but  those 
whom  Anabaptist  elders  dip?  If  so,  you  must 
look  upon  surroundJTig  professors  not  only  as  uo^ 
baptized  heathens,  but  as  arrogant  profaners  of 
a  very  holy  ordinance.  1  say  you  must  consider 
them  as  wilful  opposers  of  the  purity  ofdivicfr 
institutions,  because  I  cannot  conceive,  how  you 
could  find  for  them  »he  apology  of  comparative 
ignorance.  Baptists  themselves  must  admit  that 
the  ministers  of  other  denominations  are  at  least 
f  qual  in  learning  to  theirs.  Now,  do  you  really 
think  that  all  the  fathers  of  the  first  ages  oif  th« 
christian  church,  whe  contended  so  earnestly  for 
ihji  faiih  #Bce  delivered  lo  the  eaints,  who  viodi- 


ANADDRESS  TO  THE  WNDETERMINED         287 

6«Keil  60 -bravely  the  prophetic  office  of  Christ 
against  the  tr.idiiions  of  the  Jtws  and  the  philos- 
ophy of  the  Gentiles,  were  either  not  taught  of 
^od  themselves,  or  were  such  knaves  that  they 
would  deceive  t)ihers  by  baptiziag  those  who  nei- 
ther were,  nor  could  be  the  subjects  of  that  ordi- 
canct^  Their  success  in  confuting  all  the  learn- 
ing and  all  the  pcllcy  of  that  day,  confutes  the 
iirst  of  these  euppositions  ;  the  fact  that  in  m  lio- 
tainin;;  their  system,  in  vindicating  the  liberty 
where  b.  Chritt  makes  his  people  free,  they  bed  to 
resist  unto  blood,  striving  against  sin,  renders  the 
latter  of  these  suppositions,  namely,  their  insin- 
cerity, impossible.  It  is  true  this  contro- 
versy had  then  no  place  in  the  Church.  Those 
who  had  been  engrafted  into  the  good  olive  tree, 
had  no  doubt  but  that  if  the  root  was  holy  so 
tvere  the  branches.  They  knew  that  in  the  Apos- 
tolic churches  the  children  even  of  a  pious  moth- 
er were  holy,  not  by  native  innocence,  not  by 
works  of  righteousness,  but  by  the  washing  of  re- 
generation and  the  renewing  of  the  Holy  Ghost, 
which  was  promised  to  be  poured  out  upon  the 
seed  of  believers.  What  are  we  to  say  of  that 
galaxy  of  burning  and  shining  lights  that  rose  up- 
on the  benighted  world  at  the  reformation  ?  Can 
you  mention  any  of  those  who  have  attained  to 
eminence  forthat  great  work,  that  were  advocates 
or  rather  that  were  not  strenuous  opposers  of  that 
system  which  excludes  from  the  Church  of  the- 
Redeemer  the  infant  seed  of  believers  ?  Were 
we  novr  to  write  in  this  controversy  in  the  style 


288  AN  ADDRESS  TO  THE   UNDETERMINED 

m  which  Luther,  Calvin,  Owen  and  Flavel  hare 
discussed  this  subject  we  would  be  thought  very 
harsh.  These  reen,  tO">,  did  not  draw  their  ar- 
guments from  the  practice  of  the  Church  in  the 
middle  and  dark  ages,  but  from  the  authority  of 
the  primitive  father*,  from  the  Apostles  and 
prophets,  on  which  foundation  they  uniformly  de- 
sired to  build,  Jesus  Christ  himself  being  the 
chief  corner  stcue.  Were  these  men  then  igno- 
rant and  weak,  or  were  they  roguish  and  deceit- 
ful men!  They  had  all  the  weight  of  arguments 
that  have  been  since  adduced  in  favour  of  that 
system,  they  were  in  the  way  of  reformation  ; 
they  had  no  long  formed  attachments  to  a^y  sys- 
tem but  to  the  one  they  renounced.  In  what  way 
then  are  we  to  account  for  their  practice,  but  that 
they  were  persuaded  that  troth  permitted,  yea, 
encouraged  the  admission  of  infants  into  the 
Chu'^ch  in  the  simple,  plain,  but  at  the  same  time, 
expressive  and  scriptural  mode  of  baptism  by  af- 
fusion. Before,  then,  you  renounce  either  the 
doctrines  or  order  of  these  eminent  reformers, 
vhose  integrity  was  equal  to  their  talents,  and 
their  talent*  a«d  integrity  equalled  by  few,  I  have 
but  one  thing  to  ask  of  you,  viz.  That  you  first 
know  their  system,  and  that  then  you  act  prayer- 
fully and  conscientiouslyt  Doing  so,  I  have  no 
fear,  that  you  will  either  excommunicate  them,  or 
renounce  the  scriptural  system  which  from  thsm 
has  been  to  you,  in  kind  Providence,  transmitted. 
Hold  fast  then  wh^t  you  have  received  ;  let  no 
man  take  your  crown  i  for  he  established  a  tesd-> 


A.N   ADDRESS  TO  THE  USDETCRMINED  38^ 

monv  in  Jicob  nud  nppointed  a  law  in  Fsriel, 
which  he  commantled  our  fathers  that  they  should 
make  them  known  to  their  children  ;  thaiihe  gen- 
eration to  come  might  know  them  ;  even  the  chil- 
dren which  should  be  horn  ;  who  shrill  arise  and 
declare  them  to  their  ciiildren.  In  the  third 
place  if  yoa  should  adopt  the  Anabaptist  system^ 
}ou  must  be  again  'oaptized.  If  that  would  be 
necessary  in  your  cnse,  it  would  be  necessary  in 
the  case  of  all  who  have  been  baptized  in  infancy  ; 
if  it  would  not  be  necessary  in,  all  cases,  and  yours 
being  the  same  as  ihelrs,  it  uimk  be  a  profanation 
of  the  name  of  God  and  of  the  ordinance  of  bap- 
tism. You  can  easily  see  then,  that  whether  you 
will  or  not  your  infant  baptism  puts  you  in  a  pre- 
dicament.very  different  from  that  of  those  who 
have  not  been  subjects  of  that  solemn  rite.  You 
Aviil,  perhaps,  say,  you  cannot  answer  the  Baptise 
objections  against  infant  baptism.  What  then  ? 
Js  there  no  way  of  accounting  for  this,  but  that 
they  are  unanswerable  ?  Can  you  answer  all  the 
objection  of  the  deist  against  the  scriptures  and 
the  Christian  religion  ?  If  you  cannot ;  have  you 
not  the  same  reason  to  become  a  deist  that  you 
have  to  become  an  Anabaptist  ?  Again — should 
you  change  you  change  your  profession  to-mor- 
row are  you  sure  that  you  could  answer  ell  the 
objections  which  might  be  brought  ag:^inst  th« 
system  ?  If  so,  you  will,  to  be  sure,  be  so  far 
comfortable  ;  if  not,  what  better  will  you  be  then 
than  you  are  now  ?     The  same  obligation  will  be 

.upon  you  to  change  that  is  now,.t)ut  this  difficulty 
A  a 


290         AN  ADDRESS  TO  THE  UKDETERTMINED 

will  he  in  the  way,  that  you  do  not  want  to  be  al- 
tvays  changing,  and  >ou  will  have  a  kind  of  pride 
in  maintaining  a  system  which  you  have  personal- 
ly adopted.  You  may  say,  however,  that  you 
shall  then  be  baptized  in  a  way  which  you  are 
sure  is  scriptural,  and  therefore  your  mind  will 
be  e^sy.  It  will  certainly  be  desired  by  all  true 
christians  that  they  may  profess  what  is  true, 
and  practise  what  is  correct,  according  to  tie 
scriptures  ;  but  you  will  find  it  to  be  a  very  hard 
task  to  bring  from  scripture  any  precedent  cf  the 
same  deed  that  you  have  in  contemplation.  There 
were  adults  baptized;  of  that  we  have, no  doubt. 
So  we,  without  any  scruple,  baptize  aduUs,  of 
whose  cordiality  in  the  faith  of  the  gospel,  we  can 
obtait  comfortable  evidence;  But  where  is  the 
example  of  any  baptized  in  adult  years  who  had 
been  baptized  in  infancy  ?  This  is  your  case,  and 
for  this  you  have  no  scriptural  precedent.  Nay 
more,  until  the  fifteenth  or  sixteenth  century,  you 
will  find  no  precedent  of  this  kind,  ai^d  at  that 
time  it  need  not  s«em  strange,  when  society  re- 
ceived such  a  fiery  purgaiion,  if  some  dross 
shoald  be  fourlfJ  among  those  who  were  separat- 
ed from  the  popish  mass.  You  will  perhaps  fur- 
ther object,  that  sprinkling  a  little  water  upon  aa 
unconscious  bai)e  could  answer  no  purpose  for 
the  purging  of  the  soul.  It  is  admitted  on  all 
hands  that  baptism,  in  whatever  form,  and 
10  whatever  subjects  administered,  does  not  avail 
to  the  purifying  of  the  flesh,  or  the  cleaos- 
jng  ©f  our  ppllutcd,  carnal  nature.    It  is  otiy 


Aia  ADDRESS  TO  THE  If  S  DETERMINE  D  2f  J 

fcy  ihe  blessing  of  God  upon  an  ordinance  of 
his  own  that  we  can  txpect  any  advantage  front 
the  sacraments.  Is  God  then  not  able  to  bless 
the  infants  of  his  people  with  effusions  of  his 
Spirit  for  cleansing  and  saiictificatioQ  atcordiog 
to  his  own  promise  ?  If  so,  are  we  not  bound  to 
acknowledge  this  his  great  grace  and  condescen- 
sion, and  having  had  it  acknowledged  upon  our- 
selves, we  ought  certainly  not  to  deny  it, either  in 
its  propriety,  or  to  our  offspring.  Do  you  yet 
object  that  you  have  found  no  advantage  trcm 
your  baptism,  and  therefore  you  consider  it  ne- 
cessary th^Jt  you  should  renounce  the  first  nnd 
have  recourse  to  another  baptism  ?  Bsfore  )  cu 
actually  do  so,  I  would  ask  you  a  few  questions. 
I'irst — Have  }0U  improved  your  infant  baptitm 
as  you  ought  ?  If  you  have,  and  yet  find  no  ad- 
yantage  I  could  not  much  blame  you  for  trying 
an  adult  baptism.  If  you  have  not;  then,  Sec- 
ond— I  would  ask  you,  whether  it  is  not  more  llk«- 
Jy  that  the  calamity  of  your  spiritual  condition  is 
to  be  ascribed  to  your  misimrrovement  of  a  di- 
vine ordinance,  than  that  infant  baptism  is  desti- 
tute of  authority  ?  You  know,  there  is  no  propri- 
«ty  in  reasoning  from  the  abuse  of  any  thing 
against  its  right  observation  and  use.  In  the  old 
dispensation  circumcision  was  profitable  to  thos« 
who  kept  the  law  of  that  institution  ;  in  relation 
to  others,  circumcision  became  uncircumcision  ; 
not  so  that  the  rite  should  be  repeated,  of  which 
we  have  no  record,  but  that  they  might  not,  in  a 
licentious  coufse,  presume  upon   covenant  Wes* 


292  AN   ADDRESS  TO  THE  UNDETERMINLD 

sings,  but  rn'.her  tr.ke  warniog  and  reform.  T!ie 
same  is  the  case  here.  If  we  have  trampled  uii- 
<ler  loot  the  blood  of  the  covenant ;  there  is  no 
other  bjood  of  atonement  ;  nor  any  propriety 
of  having  baptism,  the  symbol  thereof,  either 
in  the  same,  or  any  other  form,  repealed. 
Third — Should  jou  proceed  to  make  the  rash  ex-- 
periment,  and  run  the  hazardous,  because  unau- 
thorized, risk,  Are  you  sure  that  you  will  keep 
perfectly  the  vows  and  Qbtain  certainly  the  advaa- 
lagcs  of  religion  in  this  second  and  other  bap- 
tism ?  If  you  are,  then  go  on  and  prosper  :  li 
ivji,  Ift  one  profanation  and  misimprovement  not 
tircugh  I  Are  you  prepared  to  say,  that  God 
tat-.aot  consistently  give  you  the  comforts  and 
blessings  of  salvation  if  you  walk  in  all  the  stat-^ 
utes  and  ordmances  of  religion,  according  to  the 
obligations  of  your  first  baptism,  unless  you  have 
recouise,  without  any  argument  direct  or  indirect 
for  this  unauthorised  deed  ?  I  would  really  have 
you  take  care,  and  look  before  you  leap,  lest  yoit 
find  yourself  not  only  plunged  in  waters  of  afflic- 
tion, bui  lest  you  should  also  be  mired  in  a  moras* 
cf  dclu&ion  and  carnal  calculation,  frona  which 
txfricatlon  will  be  difficult.  Are  you  prepared 
to  say,  that  your  parents  had  no  right  to  dedicate 
you  to  God  by  baptbm  ;  or  that  if  they  had,  you 
,have  a  right  to  disannul,  as  far  as  you  can,  their 
deed  ?  Are  you  prepared  to  say,  that  all  your 
pioHs  predecessors  w«re  unbaptized  heathens  j 
either  blind  and  ignorant,  or  rebellious  and  obsti-- 
nate,  and  that  ail  who  satisfy  themselves  with  'm-< 


JH  AOBMESS  TO  THE  UNDETFRMIKID     293 

fant  baptism  do,  either  ignoiantly  or  wilfully,  re- 
ject the  counsel  of  God  against  themselves  by 
refusing  to  receive  a  christian  b:«ptism  ?  Have 
you  lived  so  long  without  noticing  one  mark  and 
evidence  of  providential  or  gracious  kindness, 
which  might  restrain  you  from  renouncing  the 
covenant  God  of  your  youth  i  Has  he  ever 
commanded  you,  or  any  of  the  seed  of  Jacob,  to 
seek  his  face  in  vain  ?  Rather,  Has  he  not  a  thou- 
sand and  a  thousand  times  saved  yeu  from  dan- 
gers, and  granted  you  supplies,  f<jr  which  you  nei- 
ther prayed,  nor  gave  him  thinks  ?  Can  you 
then  be  so  foolish,  and,  ungrateful  as  even  to  try  to 
get  another  God  than  this  God  or  yotir  fathers, 
and  God  of  your  youth  ?  Wouul  it  indeed  be 
an  advantage  to  barker  the  Go<i  of  Abraham^ 
Isaac  and  Jacob  for  any  of  these  modern  deiiie«, 
that  thoughiless  man  has  made  ?  Is  It  an  attri- 
bute against  which  you  would  object,  that  He  i^ 
the  God  of  his  peopU's  seed?  If  your  present 
indecision  be  likely  to  have  that  termination,  it 
would,  certainly,  be  proper  that  you  should  give 
him  some  other  name,  as  well  as  ascribe  to  him 
other  attributes.  The  God  of  Israel  is  the  maker 
of  all  things.  If  you  choose  another ^  whatever 
you  may  call  him,  he  must  be  inferior,  yea,  if  we 
allow  the  scriptures  to  be  judge,  in  the  c-ise,  they 
will  tell  us  that  the  gods  who  did  not  make  the 
heavens  are  no  Gods.  Nor  must  you  call  him 
Christ,  for  he  is  the  same  who  appeared  to  Abra- 
ham and  to  Moses.  Before  Abraham  was,  says  he, 
I  AM.     Against  whom  did  Israel  rebel  \  whona 


S94  AM  ADDRESS  TO  THE  VNDETLRIIINEP 

did  they  tempt  ?  Certainly  it  wa«  Jehovah  thtir 
God.  yet  the  Apost'e  has  most  positively  eaid 
that  they  tempted  Christ.  1.  Cor.  x.  9.  *'  Neither 
let  us  tempt  Christ  as  some  of  them  also  tempt- 
ed." This  reed  not  seem  strange,  for  be  is  the 
same  in  all  ages  past,  present,  and  to  come.  Heb. 
xiii.  8.  "  Jesus  Christ  the  same  yesterday,  t«  day 
and  for  ever."  If  you  adopt  another  than  the 
God  of  Israel  as  your  God»  either  the  God  of  Is- 
rael is  not  the  true  God,  or  yours  is  not ;  for  there 
is,  and  can  be,  but  one  true  God.  Ilear^  0  Israel^ 
the  Lord  our  God  is  one  Lord.  There  is  one  God, 
end  one  Mediator,  between  God  and  man^  the  3Jan 
Christ  Jesus.  If  you  join  another  Church,  than 
thai  whith  was  in  the  wilderness  you  cannot  join 
the  true  Church,  unless  there  be  more  true 
churches  than  one  ;  Christ  Jesus  ihe  divine  Hus- 
band has  but  one  spouse— one  Church,  and  in 
that  Church  he  will  have  his  children  named,  and 
Nourished,  recognized  ^nd  cherished.  Can  you 
then  any  longer  hesitate  and  be  undetermined— 
jivill  you  not  from  this  time  sny,  '•  Thou  art  my 
Father  the  guide  of  my  youth  ?"  Would  you  ROt 
sustain  a  loss  to  relinquish  aU  the  precious  prom- 
ises, and  lo&e  the  sanction  of  all  the  salutary  pre- 
cepts of  Old  Testament  scriptures  ?  And  how 
can  you  retain  the  new,  which  so  fully  and  fre- 
quently establishes  the  authority  of  the  oldf 
Can  the  cause  be  good  or  eligible,  which  reqairefi 
such  a  sacrilege  and  such  a  sacrifice  ?  Try  the 
reasoning  of  those,  who  are  like  to  persuade  you, 
and  se«  if  they  do  not  lead  %o  such  conclusions. 


AN  ADBKESS  TO  THE  TfN DETERMINED         295 

I  do  rot  say,  th*:y  cither  profess,  or  intend  it. 
Neither  is  it  certain  that  they  will  admit  the  in- 
ferences, v\hich  frem  their  system  may  fairly  be 
deduced.  That  being  the  case,  I  would  not  even 
tharge  ihem  with  holding  these  tenets,  Siill,  I 
insist  that  the  system  leads  to  them,  and  numbers, 
by  reftectlng  and  arguing  upon  the  system  have 
actually  professed  them.  If  I  know  any  thing  of 
my  own  heart  too,  I  can  assure  you  it  is  with 
p  iin  that  I  have  even  glanced  at  the  consequences 
of  a  system  which  so  many,  bearing  the  christian 
name  defend  and  maintain.  There  are  va^ny  of 
ihe  pri)lt-s>^irm.  against  wh'ch  I  have  been  writings 
of  whom  I  would  chviritably  hope  the  better  things 
tluu  accompany  salvation,  though  I  thus  speak. 
'i  he  8C  ipiures  leave  it  without  a  doubt,  that  all 
who  build  upon  a  right  foundation  shall  be  saved, 
filihough  they  may  heap  upon  tliat  foundatipn  of 
Christ  Jcsus,  a  great  deal  of  stubble,  which  they 
must,  in  the  end.  be  willing  to  have  consumed. 
It  is  because  I  love  their  persons,  and,  in  many 
respects  their  deportment,  that  I  feel  such  an  in^ 
tcresi  in  having  their  dreams  and  delusions  des- 
troyed. **  What  is  the  chaff  to  the  wheat?"  If, 
too,  we  were  to  hesitate  about  joining  a  system  as 
long  as  we  see  any  of  its  vouchers  apparently 
piou*,  we  might  hesitate  long,  and  about  many  sys- 
tems. When  we  make  a  profession  it  should  not 
be  of-our  own  piety,  or  of  the  piety  of  our  party  ; 
but  it  should  be  of  our  faith  in  Jesus  Christ  the 
only  Saviour,  the  living  ai;d  true  God.  If  you 
would  attain  a  comfortable  establishment  of  heart 


296  AN  ADDRESS  TO  THE  U^JBETERMrSEO' 

in  a  professioii  of  religion  you  must  examins" 
carefully  your  own  heart  to  make  your  calling  an<4 
cleciion  sare,  but,  I  do  not  know  that  you  have^ 
any  authority  to  exanxioe  tke  heart  and  experi- 
ences of  others^  It  is  by  iheir  intelligent  profes- 
sion, and  holy  walk  and  conversation  that  is,  by; 
ihdr  fnntf-  ye  shall  knew  ikcm.  There  are,  alas  t 
too  nnaRy  ir&tancts  of  proof  to  shew  that  men 
may  call  chenastlveB  converted  christians,  when  yet 
they  m..ke  the  true  Christ  a  blasphemer  as  did 
the  Pharisees  of  old,  because  he,  being  a  man 
makes  himself  eqiiai  to  God.  Proselyting  zeal 
and  ostcnxatious  piety  may  run  very  high  where 
there  is  no  true  religion.  And  when  he  ~vas  de- 
manded  of  the  Pharisees  xvhcn  the  kmg'dom  of  God 
should  eome^  he  amwerrd  them  and  said,  the  ii?^^- 
dom  of  God  caneth  not  by  observation  ;  Neither 
shall  they  say  ;  Lo  here,  or  Lo  tlure^for^  behold 
the  kingdom  of  God  is  within  you.  Wfien  they 
shall  say  to  you^  See  here  ;  or  See  ihere,go  not  af- 
ter them  nor  follow  them.  If  there  ever  was  a 
time  in  which  it  was  necessary-  that  the  Spirits 
should  be  tried  certainly  it  is  now.  Still  if  we 
humbly  and  diligently  apfly  ourselves  to  thi« 
work,  taking  the  bible  as  our  manual,  and  the 
Spirit  of  God  speaking  thereio  as  our  guide  to- 
the  knowledge  ©f  all  truth,  we  need  not  be  like 
children  tossed  to  and  fro  with  every  wind  of 
doctrine  ;  but  may  become  strong  io  the  faith, 
giving  glory  to  God.  Difficult  as  these  trying 
times  are,  and  scarce  as  true  faith  may  b«,  unde- 
lermined  aad  waveriog  people  of  God's  corenanJj, 


AN    ADORtSJ  TO   TUT  UN  n  ET  L  KM  1  N  E  I)  {2^7 

tritst  i  1  lie  Lord  and  you  shall  yd  be  csiablish- 
td.  "Why  sa\ebt  ihou,  O  J**cc)b^  atvj  «poakest 
O  Isra.I.  IS'Iy  way  is  I'.id  frou)  ;he  Lord  <ind  my 
jucfgmeiii  is  pnssej  over  from  my  God.  Hast 
ihou  not  known,  hast  thou  not  heard  ihat  the  tvcr- 
lasiing  God,  the  Lord,  ihr  Cieaior  ol"  tlie  ends  of 
the  earth  fuioteih  not,  neither  is  wcary  ?  there  is 
no  searthiiigof  hisur.JersiaiidiRg  :  He  givcth  pow- 
er to  the  faint ;  and  to  ihem  that  liave  uo  might  he 
increaseth  strength.  Thus  saith  the  Lord  that 
fornned  thee  from  the  womb  which  will  help  thee  ; 
JFearnot,  O  Jacob  ray  servant ;  and  thou  Jesurua 
whom  I  have  chosei^.  For  I  will  pour  water  up- 
on him  that  is  thirsty,  and  floods  upon  the  dry 
ground  :  I  will  pou  r  my  spirit  upon  ihy  seed  and 
my  blessing  upon  thy  ojp'pritig  }  Aifd  they  shall 
spring  up  as  r.mcng  the  grass,  as  willows  by  the 
water  courses.  Hearken  uato  me,  O  house  of 
Jacob,  and  all  the  remnant  of  the  house  of  Israel, 
which  arB  borne  by  me  from  the  belly,  which  are 
carried  from  the  womb;  And  even  to  your  old 
age  I  am  he ;  and  even  to  hoar  hairs  will  I  carry 
)ou?"  What  say  ycu,  then,  dear  descendants 
cf  Gcd's  people,  do  yc<i  still  hesitate,  whether  or 
Tiot,  ycu  should  be  stedfast  in  God's  covenant;  or, 
do  you  not  rather  sriy  with  David.  "The  Lord 
hath  mace  with  me  an  everlasting  covenant,  order- 
jcd  in  all  things,  and  sure,  for  this  is  all  my  salva- 
tion anrd  all  my  desire." 

FINIS. 


INDEX. 


Advocates  of  forbear-ince          •         -         -  S 

-* of  truh          .          -         -           -  3 

i^  ij'ib><jlists — ;jddress  to          -          -          -  191 

Apostles  establish  the  Old  Tc'itament          -  3 

Eciiptists  not  ptrsecuiois,  nor  remiss           -  4 

Baptism  not  regeneration          -          -         -  5 

Baptize — the  ntJeaniog  of  the  word          -  164 

Believers  were  always  regenerated           -  57 

Brahmins              -             -              -             -  163 

Buried  by  baptism         -         -         -         -  188 

Christ  approves  of  the  Old  Testanvent        -  11 

Ghurch  still  one             -             -             -  SS 

—     the  same  in  Arabia  and  America     -  162 

Controversy — this  cnc  important              -  6 

The  best  way  to  settle  it          •  7 

•  ■  In  coLfovcrsy  we  should  refer 

.    to  original  principles              -           -        -    .  9 
Covenant — the  origial  word  for   making  a 

ecvenant         -         .         ,          .           .  31 

■■  Different  kinds  of  covenants           -  34 

— —  may  be  made  with  babes  unbora       -  69 

Covenant  of  grace  one  in  all  ages         -         -  9 

Covenant  with  Abraham         -   -     -^      -  29 

■  ■■     The  grace  of  it             -             -  56 

■            The  seal  of  it         -         -           -  C8 

Creature — new— what  it  implies         -         -  35 

Dedication  cf  babes         -           -           -  2,%r. 

Divine  revelation— Spirit       -          -         -  269' 

End — Christ's — in  coming  to  the  world     -  106 

— —  of  all  things  will  sanction  the  law    -  119 

Espousal— usually  public          -         -         -  STO 

Faith — confessians  of          -           -              -  78 

Father  and  Son  one  God          -         -         -  7p 

No  image  of  the — but  the  Son         -  7T 

Fellowship — promiscuous              -           -  352" 

Fj?rklas — their  size              -             -         -  16* 


INDEX. 

Par* 

^.11  of  Lond^.n  1  C 

Xi  >cl  is  bj'li  jealfMis  a«d  gracious  in  If giila  ion  67 

Hale — Judge,  his  rexark  o»  sabbath   fancriti^a  ion  PQ 

l^nutius — one  of  the  cUlIrtn  v\  horn  Clirist  biessed  lUi 

III — >vhat  it  is  to  be  in  Abralum  44 

Two  ways  of  being  in  Christ  49 

Inftius  ar^  called  di;ci|  les  146 

— —  their  right  to  bsp'ism  not  repeaUd  126 

— -  All  should  not  be  baptized  125 

iMto  the  water — what  it  means  180 

Law — the  moral— permanent              ...  61 

'    '     yet  entire                 .                  .                  •               •  76 

■; Christ  in  His  serm-n  dees  not  sj^eak  against  the  law, 

but  against  the  pharibaical  constiuctifn  of  it  fQ 

■     !     Our  opponents  not  agreed  about  the  law  72 

r.    '-  Christ  must  dispose  of  it  one  of  three  ways  304 

Chr'siijns  respect  the  law                :                  ^  107 

—— promotes  sanctification             .              •             -  H/ 

— —  is  more  cbligatory  than  formerly             .  .          Jig  • 

i-yjdia — her  family  bnpti/ed             .             .               .  I55 

Moses  and  Mahomet                  •                  •                 .  1(J 

Nicepharus               -               -                .                •  133 

Oaths— proper  in  matters  of  importauce           .  •          7^ 

■OIJ  Testament  wtiters  taw,  jn  vision,  the  cliange  of  the 

sabbath  from  the  seventh  t«  the  first  day              .  Jgi 

Parents  must  teach  their  children                  "               "  66 

Paul  instructs  Timothy  and  Titus              •             •  "         19 

reasons  frora  tbc  Olal  Testarrent         •         •"  •          21 

Philip  Uaptizos  the  eunuch             .              :                  s  182 

Pedobaptists— address  to                     :                      :  223 

not  al«» ays  consistent                 -                  •  24^ 

Posterity  bound  by  the  representation  of  their  parents  155 

Qjialification  for  membership                  •                  •  122 

•Q^iakers  opposed  to  water  baptism                 •  •      277 

Krid                  -                  a                    •                    .  280 

•Re.'urrectiofl             j                 -                x                 »  274 

■Regeiiera  ion            ,         t          »                  -                  .  Sf 
Sabbath — change  from  the  last  to   the  first  day  of  the 

week          :          :          :          :          :            :            :           ;  Si 

Collection  for  the  saints  a  duty  «f  the  Eabbatii  •  •      98 

— —  when  it  begin  and  ends         '         •          '         '  •      &9 

—— Observation  of  it,  salutary  and  pleasant        :  :         81 

Objections  against  tha  sabba'h  in  N,  T.  ti.naes  !         82 

Scrvetus          :::;::           :           :  136 

Stephanas        :::::::            :  156 

-Uses  of  baptism          :           :            :          :            :            :  198 

.!;« worthy  communicating          .             .          •         .  245 

VValdensei                 -                 .                 i                .  79i 

Warolaw                     ;                        j             r          ;  352 

Tout^i— baptized  y  With  how  to  be  treated        •         r  i59 


ERRATA. 


^CT  In  cf.nscq'unce  of  ihe  liiste  ^n  which  the 
forcgoirg  wctk  was  prepared  for  pub!ication,  end  ihe 
clist;\nce  (.f  the    Au'h.  I's    rerjtlefi 


foUowinj  errors  passed  unno  icid 


•ee  ff«  m   the  pvcss,  the 


Pa^e  1.  lirie  21,  for  John  read'p 
Mankf-u).  JP 

p.  3  1  9,  for  cfeciceY.  read  cfe  Ip 
rr/e./  — I  9  read  revolutjonary  t 

p.  4  1.31  __  read  Redeeiuer  &.p 


read 


Rokr, 
p.  5,  1    17.  for  <?/■  read  or. 
p.  15.  I     1,  —  Banabas, 

BarnabaS' 
p.  16,  I.  20  for  yew  read  Jew 
ess .  , 

p.  19. 1  25  for  the-e  read  these 
p.   20.   I.   13,  —fathers  by  the 

prophets. 
p.  21,  1-  27,  T-  in  the  fir  ft  book 
p.  30,  I.  31,  —  the  grent  mas. 

ofsnankind, 
p.  31,  1    32,  for  portion,   read 

paction. 
p.  39,  1    22,   for   discern,  read 

describe. 
p.  40,  1.  15,  for   anoption,  re»d 

adoption. 
p.  43, 1.  16,  for  Bibkr  read  5i 
bie  ;  for  ffi^r  read  Alexander 
p  47,  1.  32,  —  read  have  been 

granted. 
p   69.  I.  15,   —  wbitber   read 

thither. 
p.  73,  1.  17  —  ceremonial  read.p- 
farmaU  !"' 

D.  80,   I.  23-  for  violation  read  p. 

violaters 
p.  »4, 1.  16,  —  He  V3at  there  -AO- 
It  Mas  then  — same  page,  I 
31,  —  Son  —Sun.  ?• 

p.  85,  I.  1.  read  This  is  tie  daj\ 

tn  which,  &c.  IP' 

p.  95.  L  27,  —  or  —  «*•  Ip- 

p.  100, !.  3.  for  M  read  o*. 
p.  100, 1. 18.  —  last  read  lavi.  \p. 
p,  109,  1. 1.  —  apotktgym  read 

apoibegm.  |P 

p.  133, 1.  7,  —  more  cruel  tbanp 
e»as  ever 


135, 1.  13  —  teach  —  fovcb. 
135,  I.  15  — or  Ci/ti-^i.^erabiyso. 
141,  I.  2J.  — piusion,  —  «*• 
cension. 

146,  1.8,  —  that  put  a  conima 
IBO,  I  11,  for  sctrce  —  sacer. 
183,1.32,  —3d  —  53d. 

190,  i.   31,  read    Psalna   U. 
for  Isa.  jii. 
197, 1. 19  —  without  —  Ziiti. 

220,  1.   31,   .read  ag^in,   the 
advocate    &.C. 
2281.  17.  for  as  read  or. 
237  I.  2.  Put  the  period  af  er 
so'ic-tude.  and  read,  At  ^ he  bar 
of  a  prac  icnl  fnibltc  it  may, 
249,  I.  17   ioT fends  —  beads. 

241,  I.  y.  for  won/  —  creed. 
.  243,    1.  30  for   inotion  ie«i 
ino/ive. 

.  245,  I.  25  for  blessing  read 
blessings . 

.  252,  I.  12,  —  congregation  *- 
con^regaiions, 

.  258,  I.  5,  —  siiev)  —  sKand. 
.  559.  11    —  iv.  —  vii. 
.  $59.  I.  17.  for    support  rend 

respeci. 
.  264, 1.  24,  —  IxxiJi  — Vxxxix, 

265,  1.  3,  —  Son  read  God. 

267,  I  3i.  cxiv.  —  cxiiv. 

$68,   I.  17,  —  arguTnent  — 

agreemenl. 
274,  1.   20,  —  ans-wer  read 

success, 

275,  I.   20,   for  naugbx  read 
nougb  C 

276,  1.  11.  — f*  —  are. 
277.1.  31,  —  mending  rend 
inindif%g. 

278,   I.  12,   for  posses  read 
possess. 

.  279,  1.  22  —  ease  —  case. 
I.  281.  1.   19  for  ckar^es  read 
changes. 


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